N.K. Jemisin, throughout her science fiction novel The Fifth Season, challenges American
contemporary culture’s views of maternity. By both having Essun be the typical nurturing
mother that society expects and having Syenite be the restless independent still
after birth, Jemisin counters the notion of a grand maternal instinct kicking in
after birth. Additionally, since Syenite and Essun are the same person but at
different points in her life, Jemisin introduces the dynamic nature of nurture that
is not typically discussed in America today.
Jemisin
begins her book with a truly nurturing act from Essun. When she sees her dead
son Uche on the floor, she covers him with a blanket, but only up to his chin
because “he’s afraid of the dark” (17). She stays by his side for two days
until Lerna walks in on her fragile state. Her grief even extends to blame as Essun
believes that “by being his mother” Uche was killed (60). These responses are
maternally-grounded in grief, which align with the preconceived notion that
mothers typically lose a piece of themselves when their child dies. Along with
this maternal status quo, Essun also conforms to the standard of maternal
strength given to mothers separated from their child. Essun’s daughter Nassun was
taken by her father and Essun initially sets out on her quest with the
motivation to find them. Thinking that Nassun is already dead, she questions, “[w]here
did he put you?” (24). In this instance, Essun is trying to tap into her
maternal connection with her child in order to be able to find her. Essun’s
reactions and emotions directly relating to her children demonstrate her maternal
powers that society expects.
On
the opposite end of the motherhood spectrum, Syenite does not even want a child
and she let that be known when first introduced. When first getting to Alabaster’s
home, she thinks to herself how “[s]he doesn’t have a choice” (67). This child
to her is an assignment that she needed to do in order to go higher in the
ranks of orogeny, which goes against this societal notion that all women are
ready and able to become mothers. Even after having her child Corundum, Syenite
still is not ready for motherhood. She admits that she loves him, but she does
not “[want] to spend every hour of every rusting day in his presence” (166). This
definitively goes against contemporary values, as mothers can only be mothers.
If a woman tries to be an individual after giving birth, she is seen as selfish
and almost weak, in the sense that they are not up for motherhood. Jemisin has
portrayed Syenite as one of the strongest orogenes in the novel, which is contradicting
what society expects of a mother who cannot be only a mother.
Perhaps
the most intriguing argument that Jemisin makes in this novel is the actual
dynamic nature of motherhood. Syenite and Essun are the same person in
different points of her life, which makes sense when you think about their
feeling towards motherhood. Essun is forty-two and demonstrates the norm of
maternity. Syenite is in her late twenties or her early thirties and did not
want a child to begin with. Yet, they both are the same person, which
demonstrates how maternal instincts are truly not instinctual at all. Motherhood
is a skill and, as with any skill, must be initially desired. Contemporary
society in America does not view maternity in its actuality, which is perhaps
why mommy-shaming is unconsciously standardized. Jemisin, through these two
characters that represent the duality of one person, is directly countering the
instinct aspect of maternal instinct. Although she does not undercut the power
that can be derived from maternity, Jemisin makes it known that motherhood is not
a conformist action. With that, N.K. Jemisin lets mothers ranging in maternity
levels from Essun to Syenite know that they are not alone.
I agree that in her narrative, N.K. Jemisin comments on the non-intrinsic quality that is motherhood through the character of Syenite and through her evolution into Essun. An extension of this idea that is focused not solely on motherhood, but on parenthood, is also present in story. Through the use of Damaya’s parents and Jija, who are minor characters in the novel, Jemisin makes the claim that the bond between a parent and their child does not conquer all; namely, it does not conquer a strong prejudice that an individual is socialized to hold.
ReplyDeleteIn the case of both Damaya’s parents and Jija, the adults mistreat their children because they are orogenes, and the society in which the characters live is highly discriminatory towards orogenes. In her early childhood, Damaya’s parents treat her as though she is not human, having her sleep in a barn without a coat, claiming to be under the impression that orogenes do not feel cold and choosing to ignore her expressions of in fact being cold (31). Perpetuating a culture of mistreatment, approximately 30-40 years after Damaya is mistreated by her parents, her own child is killed by her husband for his orogeny. The time span of these instances draws attention to the fact that the dehumanizing of orogenes is an issue that is rooted deeply in society. The hatred runs so deep that it is shown to be more powerful than the love that one is supposed to feel towards a child. Through the treatment of Damaya and Uche by their respective parents, Jemisin highlights the tremendously awful power of hate.
I agree with all of your points about maternity and the standards that surround it in our culture. You came to the clear conclusion that Jemisin argues maternity is not instinctual, but a skill. I agree with that, but I want to comment on the "nuture" aspect of Syenite's maternal development as well, rather than simply that motherhood is not always a woman's "nature." Syenite is not only Essun, but Damaya.
ReplyDeleteAlex discusses how Damaya's story perpetuates the abuse of and discrimination towards Orogenes. It should also be noted that this abuse plays a role in Syenite's view of motherhood. Alex points out the abuse she felt at her parents' hands - later on, she was also abused physically and emotionally by Schaffa. Schaffa takes Damaya from the only home, family, and stability she had, despite her negative experience there, telling her that she "'no longer [has] a home'" (Jemisin 101). These experiences also affect Syenite's discomfort toward having her own family. Family has never been a nurturing or safe place for her. Motherhood is a skill for everyone, and I don't believe the desire to have a child is instinctual, or by "nature." But I do think that, like with most things, "nurture" will also have its effect on our desires and on what we find safe and/or comfortable.
Both Syenite and Essun did not want to have children, but I believe the difference between how both acted towards their children was based on the situation she was in and not her age. When Syenite meets Alabaster, she thinks about how she “has to carry a child she doesn’t want, which might kill her and even if it doesn’t will change her body forever, if not her life” (55). She doesn’t have a choice and has to have a child in order for society to have strong orogenes. Essun, on the other hand, says the only reason she had kids was because Jija wanted kids. They do act differently though, and I believe it is because of the situation in which they had their kids. Syenite know that when has her baby “she doesn’t have to bother raising it because it will be turned over to the lower creche as soon as it’s born” (58). While this doesn’t happen, the way of thinking caused her to not care much about Corundum. For Essun, she was living in a society of stills and was making sure to blend in as a still as well. The societal norms are different in that the mother takes care of the children. That’s why she takes more of a motherly role for Uche and Nassun. Also, with her children being orogenes also, they knew “there were things [they] could not discuss with anyone except his mother, and even then, only when they were alone” (79). This created a connection Essun and her children that Syenite and Corundum did not have. With the different circumstances and societal views, Essun and Synite’s respective relationships with their children, and thus maternal behavior, was affected.
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