Paul Yoon's ONCE THE SHORE, a "Best Book" for 2009

Paul Yoon’s debut collection of stories, Once the Shore, is one of two short story collections to get on Publisher’s Weekly’s Best Books of 2009. (The other one, which made to the top ten list, is In Other Rooms, Other Wonders by Daniyal Mueenuddin. See my blog entries on Feb. 10 and Feb 13, 2009.) Yoon, a Korean American, was born in New York City. He attended Phillips Exeter Academy and Wesleyan University. He currently lives in Boston. Two of his stories have been chosen for The Best American Short Stories: 2006 and The Pen/O.Henry Prize Stories: 2009. His book, which came out in April, 2009, was not widely reviewed, but received favorable reviews in some good places: New York Times, Los Angeles Times, Boston Globe.

I read Once the Shore recently and recommend it to you. All the stories take place on an island, which Yoon names Solla, based on the actual island Cheju, which is sixty miles south of the Korean mainland; approximately forty miles long and twenty miles wide. Yoon has said that although a sense of place is very important to him, when he had finished Once the Shore he realized that he had changed everything about the island—geography, events, history—and that the stories were not about Cheju at all. Yoon has also said that he was most interested in exploring the effect of outside forces invading an isolated environment and changing people’s lives on the island between the military occupation following World War II and its present reincarnation as a visa-free tourist destination.

However, Yoon’s wonderfully lyrical stories are no more about Cheju/Solla Island than Sherwood Anderson’s stories are about Winesburg/Clyde, Ohio, nor are they any more about the social effects of the military occupation of Korea than Turgenev’s stories in Sportsman’s Sketches are about the social suppression of the serfs by the Russian nobility. Stories have to take place somewhere, of course, and they often have to have some sort of recognizable social context. But those requirements may be more necessary corollaries than fictional focus.

If the Irish short-story writer Frank O’Connor were still alive, he would point to Once the Shore as an exemplum of his theory that the short story as a genre most often deals with what he called “a submerged population group,” (not to be confused with the current politically correct “diversity”) and that it most often focuses on human loneliness.

Paul Yoon’s book is not a social document, nor a “story cycle” parading as a socio-realistic “composite novel,” but rather a collection of self-sufficient, independent stories about individual human complexity in the tradition of other great short-story writers such as Turgenev, Chekhov, William Trevor, Eudora Welty, Flannery O’Connor, Alice Munro, and Alistair Macleod. Mind you, I am not saying Yoon is an equal to that exalted group of short story masters, but he is a sensitive, knowledgeable, and talented student of their tradition.

I am sure Yoon knows these great writers. He mentions MacLeod’s Island as one of his favorite books. And anybody who recognizes what a great short story writer MacLeod is already has my attention. The tradition within which Yoon has expertly placed himself might be called “lyrical realism.” It was pioneered by those two great Russians, Turgenev and Chekhov. When you read a story in this tradition, you begin moving confidently along as if you were living in the real world, made up of concretely detailed objects, inhabited by fully rounded characters who seems like people you might actually know. However, as you read, you begin to experience a sense of an alternate reality that is not made up of “stuff that happens,” but rather made up of words, sentences, rhythms, metaphors, fantasy, fairy tale, formality, tone, meaning, significance. Events in such stories may seem to be events that happen in the world of everyday reality, but at any moment, with a subtle shift, events unfold that can only happen in the world of wish or fear. However, by this time, you have been so gradually captured by the rhythm and tone of the story’s language that you will accept anything.

Take the title story of Yoon’s collection, his first published work, chosen for the 2006 Best American Short Stories. The story takes an actual historical event, the 2001 Ehime Maru incident, in which a Japanese fishery school training vessel was sunk by the U.S. nuclear submarine USS Greeneville, killing nine Japanese fishermen, and shifts it from the coast of Hawaii to the coast of Korea, the locale of his fictional island Solla. Changing the drowned Japanese to Korean, Yoon tells the story of a twenty-six-year old waiter at one of the island’s resort hotels, whose brother is killed in the accident. Against this story of loss, he balances the story of an American woman in her sixties visiting the resort whose husband has only been dead a few months. She tells the waiter how her husband, stationed in the South Pacific during the War, came to the island on a furlough and carved a heart with their initials in a cave on the island. Although she gradually realized that her husband had lied about this, she wants to locate the cave to somehow find the husband who left her to go to war but never really returned the same man.

The young waiter is also seeking some sort of reconciliation; he is figuratively looking for the mythical center of the ocean that his brother had once told him they could find together. When he takes the woman to the caves, he thinks it is possible that this island, his home, is that center of the ocean. After serving her a special communal meal, he takes her into a cave, where with a sharp stone she begins carving on the wall a design that he thinks could be the words of a language “long forgotten.”

Yoon delicately weaves the two disparate stories together, and the finished fabric gives us a completely unified tapestry that reminds us that although we are ultimately alone, there is always the possibility of finding others who share our loneliness—a discovery that, paradoxically, unites us in the great web of human experience.

In Yoon’s stories, it is not merely plot, as-if-real characters, a real place, or a social/historical context that achieves this, but rather the rhythm and tone of a sensitive storyteller using language to create an alternate world that objectifies our deepest wishes and our profoundest fears.

Once the Shore, published by Sarabande Books, is available in paperback. Buy yourself a copy for Christmas. I think you will agree it is a paradigm of the short story as a beautiful form.

Making A Focused Professional and a Broadly Human Response to the Story

In a “Comment” on my last post, Sandy expresss the same lament I have expressed over the years—the uncertainty about whether as readers we have been true to the deeply human complexity of the story—whether as teachers we demonstrate to our students that we are both trained professional readers and wholeheartedly human readers responding with our whole being to deeply human writers.

Back when I first started teaching, I was twenty-five years old, just out of graduate school. Lord, only six years out of high school. I was teaching a short story one day to a class of freshmen and sophomores and had worked the story pretty hard, I thought, doing my best to get the students to interpret, explicate, analyze--to figure out what the story meant and how it meant what it meant rather than just to process plot. When I finished, I asked if anyone had any final questions. One older man in the back of the room, who had remained quiet through the whole proceedings, raised his hand and said, with the exasperation years of experience with the work-a-day world often brings: "Well, hell," he said, "if that's what he meant by the damned story, why didn't he say it that way in the first place?"

I took a deep breath and gave some version of answer all literature teachers have given in one way or another over the years. I stumbled and stuttered about how stories could never be reduced to explanation, that they were about stuff that couldn't really be talked about any other way, and so forth and so forth. He listened with pursed lips until I straggled to a halt, finishing hopefully, "Does that answer your question?" He shook his head indulgently--the older man putting up with the earnestness of the younger--and said, "It's a mystery, ain't it, son?"

Sandy is a dear friend of mine; we met in graduate school at Ohio University in the literary criticism class of the professor she mentions in her comment: Eric Thompson. He was my favorite teacher also—a model of the combination of the focused professional and the broadly human that I admired.

It was in one of Professor Thompson’s classes that I developed an idea for the first article I ever published. We were talking about a story by Eudora Welty entitled “A Visit of Charity,” and my fellow students seemed quite satisfied with their trained academic reading of the story, but Professor Thompson was not satisfied. Nor was I. A couple of years later, I wrote an article, a portion of which I excerpt below, that I felt more fully expressed my human response to the story.

Last year, I made a presentation on Frank O’Connor’s theory of “the lonely voice” at an international short story conference in Cork, Ireland. I excerpt a brief section of that below also. As you can see, over forty years later, I am still struggling with developing a “focused professional” and “broadly human” response to literature that Eric Thompson might have approved of.

1969: “The Difficulty of Loving in a Visit of Charity” (Excerpt)

The most significant critical problem in Eudora Welty's short story "A Visit of Charity" is: What does Marian's frightening and crucial visit to the Old Ladies' Home have to do with charity? Past critics of the story have tried to account for the little girl's strange experience without considering the concept. In order to understand how the visit is actually a crisis in charity, it is first necessary to see that charity in the title means love. For Marian's visit is her first experience with the difficulty of loving. It is also an ultimate challenge of the biblical injunction, "Love thy neighbor as thyself."

As Erich Fromm points out about this brotherly love the most fundamental kind of love, "In order to experience this identity it is necessary to penetrate from the periphery to the core. If I perceive in another person mainly the surface, I perceive the differences, that which separates us. If I penetrate to the core, I perceive our identity, the fact of our brotherhood." What most shocks Marian about the old ladies and throws her into an unfamiliar world is their basic difference from her. The experience is a strange one of her because she is a stranger in the most extreme sense. She has left the comfortable world of belonging and entered the nightmare world of separation and isolation. From the very beginning Marian does not think of the old ladies as people like herself.

Marian's final act--retrieving the apple she had hidden before she entered the Home and taking a big bite into it as she rides away on the bus is the final symbolic gesture that unifies all the complexities in the story of man's basic separation and his refusal to heal that breach by loving. Ruth M. Vande Kieft suggests that in Marian's biting into the apple, "there is a subtle hint that this little Eve has had her initiation to the knowledge of evil." If so, it is not the brutal evil of the Home itself that Marian has become aware of. Her very concrete bite into the apple shows that she has forgotten the misery of the Home is once more in her own familiar world of sunshine and indifference.

If indeed she is Eve, her awareness is of the most basic evil that resulted from the eating of the apple in the Garden of Eden. Here again Erich Fromm gives us the clue. He suggests that the knowledge that Adam and Eve gain when they eat the apple is the awareness of their own separateness. They become aware of themselves and of each other and thus know that they are different. This is the meaning of the Old Testament loss of Paradise. Man becomes aware of his separateness from all other men. Fromm goes on to explain Adam and Eve's response to this new knowledge by noting that "while recognizing their separateness they remain strangers, because they have not learned to love each other."

This, of course, is the other side of Marian's problem. If she reminds us of the Old Testament loss of man's oneness, she also illustrates the difficulty of following the New Testament message of how man might heal that division through love. Marian's bite into the apple ironically encompasses both these suggestions. In the Gospel of St. John, 21:15-17, Jesus three times asks Peter, "Simon son of Jonas, lovest thou me?" When three times Peter answers, "thou knowest I love thee," Christ replies, "Feed my sheep." When we recall that Addie, the old woman who asks Marian for love, is constantly referred to a s a sheep or a little lamb, the reverse implication of Marian's bite into the apple becomes clear. She has refused to feed the she--literally by refusing to give the apple to Addie, symbolically by refusing to give her love. Thus the irony of the story is more complex than hitherto recognized. At the same time it illustrates both the Old Testament loss of human oneness and the difficulty and perhaps impossibility of following the New Testament hope of recovering that lost state. Marian takes a bite into the apple and the story is over. Nothing is solved. Marian has learned nothing. Now that she is away from the home, she has forgotten her strange and terrible experience. She is once more in control of her limited little world, and the bus stops when she shouts for it "as though at an imperial command." But even as she takes that unconcerned bite into the apple, we still hear the piercing questions of the love starved old Addie: "Who are you? You're a stranger--a perfect stranger! Don't you know you're a stranger?"

2008: The Short Story and the Lonely Voice (Excerpt)

I believe that the central focus of the short story as a genre is the basic primordial story that constitutes human beings existentially--their basic sense of aloneness and their yearning for union. The question story proposes, according to Isak Dinesen, is “Who am I?” and, as Heidegger says, any answer to the question “who am I” that is based on a description of everyday existence is inadequate, inauthentic; the most revelatory state of mind, says Heidegger, is anxiety, which arises from one’s confrontation with nothingness.” Husserl says the problem is the enigma of the other, for I can only see from the other’s point of view what I would have seen if I were there in the same place. But the “as if I were over there” does not permit introducing the ‘here’ of the other into my sphere. My “here” and the other’s “over there” are mutually exclusive. Since there is no way of knowing what the other actually sees, feels, intends, as if I were he, we are born into solipsism.

The human yearning that this would be otherwise is best expressed by Martin Buber. "In the beginning," says Buber, "is relation as category of being, readiness, grasping form, mould for the soul; it is the ”a priori of relation, the inborn Thou." Studies in anthropology and child psychology support Buber's assertion that both phylogenetically and ontogenetically the “Thou” relation precedes the “It” perception, but only in a primal undifferentiated universe from which the adult civilized human is excluded except by means of an aesthetic or religious "As if”-- best expressed in Hebrews 11:1: “Now faith is being sure of what we hope for.”

According to Jean Piaget, the young baby itself constitutes its sole reality because the baby's universe contains no permanent object, no “It” and therefore no “I” except the total and unconscious egocentric self, that is not a self with which the adult can identify. Piaget tells us that the baby's objectless universe is made up of "shifting and unsubstantial `tableaux’ that appear and are then totally reabsorbed." However, during the first eighteen months of life, a kind of "Copernican revolution" takes place in the child, a general decentering process during which the child begins to perceive the self as an object in a universe made up of permanent objects, a universe in which causality is localized in space and objectified in things. Philosopher Ernst Cassirer locates this “Copernican revolution” in the history of the race as a realization of Pascal’s “The silence of these infinite spaces frightens me.”

Buber also describes the event phylogenetically in terms that suggest its metaphysical and moral implications. "This actual event is the separation of the human body, as the bearer of its perceptions, from the world round about it...whenever the sentence `I see the tree' is so uttered that it no longer tells of a relation between the man and the tree, but establishes the perception of the tree as object by the human consciousness, the barrier between subject and object has been set up. The primary word “I-It,” the word of separation, has been spoken." Thus arises, says Buber, the "melancholy of our fate" in the earliest history of the race and the individual.

The human dilemma is that we are always caught between the demands of our deepest wish and the demands of our social self, which is the battle between the sacred and the profane, between union and separation. The unconscious is where "reality" resides, says Eliade. The human search to know it is equivalent to the desire of the religious man to live in the sacred, which is, "equivalent to his desire to take up his abode in objective reality… to live in a real and effective world, and not in an illusion."

The problem for the critic is to determine how stories reveal the spiritual, how they escape the "naked worm of time" and embody the hierophanic principle. The most emphatic and succinct statement and illustration of this primal nature of story can be found in Isak Dinesen's "The First Cardinal's Tale." In telling his female penitent a story to answer her question "Who am I?" the Cardinal explains to her how the story has answered her question. "Stories," the Cardinal says, "have been told as long as speech has existed, and without stories the human race would have perished, as it would have perished without water. The Cardinal then goes on to discuss the difference between the story and the new art of narration known as the novel. This "literature of the individual" is a noble art, says the Cardinal, but it is only a human product. "The divine art is the story. In the beginning was the story…. We, who hold our high office as keepers and watchmen to the story, may tell you, verily, that to its human characters there is salvation in nothing else in the universe.”