Filed under: Interview, Nonfiction, Opinion, Politics, Post by: Sheryl R, Women's Health
Childbirth and Feminism aren’t words that are often paired together in the same sentence. The focus for most feminist movements is on the decision whether to have a child or not, and whether a woman has full agency in the decision when deciding not to carry a pregnancy to full-term. But what about the women who decide to have a child? Where do you find feminism active and engaged? In small feminist circles, you can find women advocating for empowering birth experiences, for doulas and birth plans and a bill of rights of sorts for laboring women. And in even smaller circles, you find women banding together to address the awful truth in this country that if you are a woman of color, simply by virtue of your ethnicity and NO other factor, you are 4 times more likely to die in childbirth than a white woman. Why is this circle so small? Why are we not agonizing EVERY day over this very real fact that our sisters are not all treated equally? Why are we not marching in front of the ACOG offices and in front of hospitals that aid diverse populations of women in childbirth? Why are we not pissed off ENRAGED about this uncomfortable truth?
In honor of International Midwives Day, we decided to shine the light on someone who IS making this her mission in life. Jennie Joseph is a British-trained, West Indian-descent midwife who cares for women in Orlando, Florida at her birth center and who lectures widely on a focused, successful strategy for reducing disparities in childbirth outcomes.
I first met Jennie Joseph when she came to a maternal mortality summit that I and a few other women put together in Washington D.C. a few years ago. I’d heard word on the street that she was a midwife who was doing something about it. I heard her name whispered with reverence, with awe, because damn, she was taking on this often silenced and uncomfortable truth about birth in America, and she was making a difference in the lives of the women who found their way to her birth center.
Jennie speaks with a soft British accent and, surprisingly given the weighty subject matter she tackles fearlessly, a great deal of humor. She’s been known to say, “In America, they don’t expect to hear a funny little English accent coming out of someone with such dark skin.” She may be right. And it may be part of why (and I’ve seen this) she’s able to make American obstetricians sit up and take notice (a sad commentary in and of itself). The outcomes at her clinic are so phenomenal, that I’m surprised that the chiefs of obstetrics from every American hospital are not lining up on the tree-lined street in Orlando where her clinic is located. They should.
It’s hard to pin Jennie down – she’s tireless in her mission to provide good care and tireless with her lecturing on the JJ Way® at conferences across the country. But StS is thrilled to have pinned her down long enough to get her take on the important work that she does:
Sheryl: You were born and raised in England and received your nursing and midwifery training in London. Tell us about your first experiences in the United States. Did you experience culture shock? What do you remember most about those first years?
Jennie: I was very surprised when I arrived in the United States. Unfortunately, I had not done any research. I knew about Walt Disney World and I knew Orlando to be a beautiful city—I was very excited about the possibilities, for my American husband to be and I. I came to America in May of 1989 and was married in August of 1989, and settled in, except that I did not realize that I wasn’t going to get any job in any hospital as a midwife in the state of Florida. I was trained as a hospital midwife and had practiced in both hospital and homebirth settings but did not know that there was such a controversy about midwifery and the midwifery model of care in the United States.
The culture shock that I experienced was that as a Black woman of West Indian descent; I assumed that I was culturally aware and able to manage assimilation into the American experience. I knew about the differences amongst races and I knew about racism, having experienced it myself. I figured that I would be able to understand how to navigate and negotiate the American way. In my personal life I experienced a lot of culture shock and certainly in my professional life on so many levels. It was beyond explanation. I felt alienated and marginalized as a professionally trained hospital-based midwife. I felt marginalized as a midwife who believed in empowerment for women and independence. I felt marginalized in that I wasn’t a registered nurse. I was a direct-entry midwife that had hospital experience and had built a career around access and privilege in the hospital system. I was marginalized from a place of being a Black woman with an English accent.
In many ways it was extremely difficult and I know that I could not have been prepared for it ahead of time. It had to be worked through in real time. I remember feeling isolated and was depressed for a good few years. I got to the point where I hardly ever wanted to say anything because I didn’t want the reaction of shock and surprise when I started to speak. So it was very difficult. I do remember I began to explore the history of midwifery. I began to understand the cultural perspective of midwifery, particularly in relation to the grand midwives of the South and their eradication during the latter part of the 20th century.
Sheryl: What originally drew you to midwifery as a career?
Jennie: I was absolutely called to be a midwife. I knew at the age of 16 that I wanted to pursue that path. I barely knew what it meant and I had no experience at that age.
I graduated from high school and was determined to go into midwifery. So much so that at my age I was told I was too young and had to wait until I was 20, but I managed to get started at 19 because I was so enthusiastic and I wouldn’t let up until I was finally admitted into a program a year earlier than I should have been.
I knew in my spirit that I was going to do this work. I have never done anything else. I’m approaching age 55 and I have been working in midwifery since I was 19.
Sheryl: When did you first become aware of disparities in care for women of color?
Jennie: I began to figure it out two years after I arrived. I was also a victim of those disparities in that within a year of arriving to the United States, the OBGYN that I worked for managed to dictate to me that because of my endometriosis—which I had suffered from for many years—the only answer for me was to have my uterus removed.
As a knowledgeable and informed patient with a background in women’s health, I was still drawn into that place where I felt unable to speak for myself and felt concerned not realizing the industry where women’s bodies have been historically taken advantage for gain and for power. I didn’t understand the racial connotation of hysterectomy in the United States.
At the age of 30, like a sheep to the slaughter I had my uterus removed and he took both my ovaries at the same time.
Sheryl: Tell us about your method of maternity care, the JJ Way®. How did it come about?
Jennie: I developed the JJ Way® model as I grew my midwifery practice from a homebirth practice into a birthing center practice. I realized that there were very few women of color coming into my homebirth practice. I felt that I could reach women of all races and socioeconomic statuses if I could open the idea of taking care of women in the prenatal period regardless of where they wanted to deliver their baby.
My experience was that the women of low income or women of color who were not educated or supported in natural birth felt more comfortable in the hospital environment. For them there was some benefit in having their babies that way. So rather than try to convince them and to cajole or try to force on them my way of thinking, I decided to open a practice where I could provide good quality midwifery care for women of all races that was holistic, patient-centered, empowered, safe, and culturally competent and yet those women that chose to have their babies in the hospital still got to deliver their babies with a physician in the hospital.
That helped me to realize that the benefit of that work was that, regardless of where they were giving birth, they were having healthy full term infants, they were empowered, actively planning their births, and breastfeeding after delivery. So I realized that was something that I could offer and I have developed it into a fully replicable model that could be used by any midwife, physician, physician assistant or nurse practitioner in any clinic or birth center setting.
Sheryl: Can you share a few memorable stories about women you’ve served who have benefited from the JJ Way®?
Jennie: Over the years, I’ve seen much change in many of the women and their families. Ultimately, even though it’s intangible—it’s difficult to say if it’s because of a specific aspect of the JJ Way® or the combination of all of the points—something has shifted in the way these women are in themselves, with their baby, with their children and with their families. One woman comes to mind that came to me at 19 years old with her first baby, the father of the baby in tow. They were certainly at least acting excited about the birth and the upcoming pregnancy. They were video taping the first prenatal visit, having a good time. It all fell apart very quickly. It was not a good relationship, they broke up and she was unsupported through her remaining pregnancy and birth. She was very attached to our practice and came to literally depend on us, which is not the goal of the work, but she would call us every day very much wanting information and education—she was soaking it in. She had a very lovely and empowered birth, at term and went on to come back to support the work by volunteering. She eventually started nursing school and she’s currently a bachelor’s nurse. We know that the influence of how we supported her through her pregnancy made the difference for her to be able to empower herself and raise her child in a different way than perhaps she would have with the absence of that work.
Sheryl: What do you think modern feminists most need to know about childbirth in the United States? Internationally?
Jennie: I think all women need to know about having their power in the birth room and the importance of being prepared and educated throughout their pregnancy so that by the time they reach childbirth they know what they particularly want, what helps them feel safe, and what helps feel in charge of the experience—and it doesn’t look the same for everybody.
In the absence of that knowledge, women go into their labor and delivery experience at the whim of whoever is attending. And that is dangerous. In many cases, that can kill you. The lack of knowledge and preparation can put your life in jeopardy because you are so unaware and unable to stand for yourself.
I think that using support such as doula support, having childbirth education and lactation education, involving family and friends in your birth team, and having a very solid plan is the difference between life and death. Internationally, I think women need to understand their specific birthing practices and environments and, again, choose for themselves what they want.
Sheryl: What do feminists get wrong about birth?
Jennie: I don’t think I can address that. I don’t think anybody gets anything wrong about birth. We know what we know and we act accordingly. At this juncture, so many of us know so little that we don’t have a place to stand or any ability to make that difference for ourselves or for our sisters in birth. With that we are somewhat left helpless and at the whim of those who do have power and information.
Sheryl: Tell us about your vision for the future of maternity care.
Jennie: I believe that we can transform maternity care in the United States by changing the way we approach birth in the first place. Until we can embrace the idea that birth is not an illness but actually a transformative time in that woman and her family’s life. Until we remove the fear, because this is a fear-based industry, and provide women with the tools to navigate this fear-based industry we will not be able to see a change.
I strongly believe from the grassroots up we can influence and bring about the necessary changes to re-empower birthing women and families in America. We need education at a level that is accessible, that is warm, non-judgmental, non-punitive, and non-lecturing where women can share stories and experiences, as well as learn from an angle of understanding that is pertinent to their lives.
The educators need to change. They need to be the same women from the communities from which they hale so that there are peer level educators as well as more formally trained educators, but everyone working from the same place.
Finally, if we cannot break down the system that stands—and it would be a very difficult and arduous task—then we need to create a system outside of that for those women that are healthy, low risk and are not expecting complications in their birth. That system could be midwifery, but it could also be public health. It could be private hospital-based services, birth center-based services, or community-based services, or of course, homebirth.
I have a very broad and hopeful vision for the maternity care system in America but I believe it has to be purposeful and collegial. We have to work together to bring about a change, but before that we have to agree that there is a need for change and at this point I don’t think we have that.
Jennie Joseph was born and raised in England and received her midwifery education from Barnet School of Nursing & Midwifery in affiliation with Edgware General Hospital in London. Always a pioneer for women’s special healthcare needs, Jennie brings 26 years of combined expertise to help pregnant women achieve the birth of their dreams. Visit her on Facebook and check out her website.
Filed under: Literary Resources, Nonfiction, Opinion, Poetry, Politics, Post by: Sheila M, Starring Local Feminists
In 2012 The Paris Review dedicated a very small slice of its pie to writings by women. Fortunately, they took notice of their VIDA pie chart and rang the alarms. This past Count showed The Paris Review to acknowledge and celebrate more quality writing by women.
This is the work of The VIDA Count: to reveal an overall systemic problem and encourage a proactive change in how our leading publishing magazines and journals represent empathetic culture.
Former StS reader and blogger, now VIDA Count Coordinator, Sarah Marcus, says, “I believe that feminism is my responsibility, and being a part of VIDA has meant that I have another opportunity to support and advocate in a way that effectively changes public opinion and creates a positive academic support system for women and female identified people. We spend a great deal of time exposing the literary publishing reality, talking about inclusivity, and thinking about ways to bring our community into a compassionate and empathetic space where diverse and important voices are represented. I am accountable for ensuring that everyone has the same opportunities. Being part of VIDA also means that I am surrounded by a group of dedicated, inspiring, supportive, and empowered women, cisgender, and non-gender normative people who are working towards a meaningful and common goal. I see this as win, win, win for me personally and for the greater literary public.”
If you would like to be a part of the social revolution working toward gender parity in publishing, here are lots of things you can do:
● It’s an old saying, “Knowledge is power.” Now you know, how will you respond? First and foremost we need to start a dialogue about these numbers on large scale terms. That is why VIDA has recently launched our member-supported private forums, as a troll-free environment for people to speak about diversity, respond to the numbers, and also (maybe most importantly) meet new allies. To learn more about participating in our forums visit here.
● Some concerned writers have cancelled subscriptions and written letters demanding change to editors whose numbers showed to be very problematic. Read Lorraine Berry’s open letter to Harper’s for inspiration and tips on language usage.
● If writing a letter or cancelling your subscription isn’t for you, you might consider exercising your purchasing power to buy a subscription to a journal who IS actively concerned with gender parity and diversity within their pages. Consider Ninth Letter, The Missouri Review, n+1, and The Gettysburg Review, Callaloo, and the list goes on. Purchasing a subscription from these journals will help them continue to do their good work.
● Beware of the gender diversity on your own bookshelves. Be active in broadening the range of stories in your home.
● Read what others have to say about VIDA in the press and start forming your own unique opinions on how you would like to react to gender inequality in all sectors, not just within the literary community.
● VIDA’s mission focuses on gender diversity, but is also concerned with ethnic, racial, sexual (among many other identifications) diversity and wants you to contribute to the conversation of planning how to accurately count writers of these identifications in the journals VIDA currently tallies.
● Submit your work! This cannot be reinforced enough! Write your stories! Share your stories! Submit, revise, submit again women, men, trans*, people of color, EVERYBODY!
This past AWP Seattle, the Peripheral Visionaries: Taking Action to Cultivate Literary Diversity panel with The VIDA Count Director, Jen Fitzgerald, Tin House editor Rob Spillman, Laura E. Davis (of Weave Magazine and Submission Bombers), and poet Ross Gay spoke to our cultural obligation as editors, publishers, and readers to demand gender parity in the material we purchase.
Rob Spillman took a deeper look at our obligations as writers to challenge social constructs that may feel prohibitive when considering publication. This is a loose quote, but he said to the effect that when he sends out encouraging rejection letters (with a major emphasis on encouraging meaning: please, please submit again!) 100% of the men resubmitted work, while only around 50% of the women resubmitted.
We are facing multilayered, complex sexism deeply ingrained into our culture. Spillman wasn’t saying that women just need to submit more, and that’s that. He was speaking to a dark nurturing our society promotes in the psyches of many of our women. On large scales, women are not socialized to be as confident as men. This is not to say, women are not confident. Remember that.
Hearing Spillman’s anecdote shot me into submission action, and fellow women, I hope it does the same for you. Submitting takes bravery, and you are brave.
Stop by the VIDA website for our latest articles, which are published on a rolling basis (contact email@example.com with a proposal if you are interested in writing something for the site!) Introduce yourself, tell us about your publications, ask questions and for advice, participate and mentor! You are welcome at VIDA!
If you missed Part I, be sure to read Sheila McMullin’s Why We Should Number Up
Sheila McMullin runs the feminist and artist resource website, MoonSpit Poetry, where a list of her publications can also be found. She is the Website Assistant for VIDA: Women in Literary Arts and Contributing Editor of poetry and the blog for ROAR Magazine. Her chapbook, Like Water, was a finalist for the Ahsahta Press and New Delta Review chapbook competitions, as well as a semifinalist in the Black Lawrence Press chapbook competition. She works as an after-school creative writing and college prep instructor, and volunteers at her local animal rescue. She holds her M.F.A. from George Mason University. Follow her @smcmulli.
Filed under: Nonfiction, Opinion, Politics, Post by: Sheila M, Starring Local Feminists
Did you know that in 2013, 39 men and 33 women were published in Fence Magazine? Or that, in the same year, Conjunctions published 50 women and 51 men? How about that 55 women and 49 men appeared in New American Writing? And that Callaloo published 78 women and 65 men? Or that 2013 also saw the Paris Review publish 48 women and 47 men?
But why, you ask, are these numbers important?
Because literary publications that achieve near contributor gender parity are in a strict minority. Furthermore, the publications noted above who have actually featured more women than men in their pages are even more of a minority. It is not typical that a literary journal or magazine believed to be a “thought leader” within the arts community will publish or review an equal number of men- and women-identified writers. What is quite typical, though, is that a publication’s table of contents will skew heavily toward male writers. But see the numbers for yourself. Check out the pie charts graphing this male/female dichotomy of writers published and reviewed in our country’s leading creative journals and magazines.
All numbered out?
Some of these numbers are probably worse than what you expected, right? I felt the greatest devastation when seeing McSweeney’s publishing of 13 women compared to 43 men. We know sexism is not dead, but we always hope for the best in people, right? And when it comes to the artifacts we create, we want to believe it’s the art that speaks for itself, not the gender of the artist. But this isn’t the reality. Women’s voices have been and are consistently hidden, and because of this it is “easy” for a general public to believe/assume that the inequality doesn’t exist.
In Sarah Vap’s newest, The End of the Sentimental Journey, a vivisection of language, gender, and poetics, she writes at one point about the severing of a dog’s vocal cords during scientific experiments to prevent the dog from barking. In the silence, those conducting experiments were able to avoid hearing the dog express pain and fear and begin pretending it did not feel at all. She compares this to human to human interaction and to the way minority communities are forcibly silenced to offer the privileged majority a reprieve.
Silencing of a community on mass scales, in turn, encourages complacency and a denigration of our human rights. Bringing those voices back into the conversation is the work of VIDA: Women in Literary Arts and it is the tireless volunteer work of VIDAs who have brought you these statistics. For more in-depth reflection on The VIDA Count 2013 numbers read Amy King’s “Lie by Omission: The Rallying Few, The Rallying Masses.”
VIDA is changing the tide.
For four years now VIDA has tallied and published the results we’ve always suspected but did not yet have the hard data to back us up. (It is part of the reason why so many women have chosen to write under masculine pen names.) In the words of Count Director Jen Fitzgerald, “Each year women from across the country dedicate thousands of combined hours to perform an arduous task: we manually, painstakingly tally the gender disparity in major literary publications and book reviews. We do this to offer up concrete data and assure women authors (and wayward editors) that the sloped playing field is not going unnoticed. We do this to ignite and fan the flames of necessary discourse. We do this each year because our literary community can only benefit from a range of voices.” If you are curious as to how VIDA counts, you are welcome to review the methodologies.
The New Republic publisher and editor, Chris Hughes, responded to the latest VIDA Count saying, “VIDA [has] released a breakdown of the genders of contributors to the major literary magazines in the country, including The New Republic. Unfortunately, we were near the bottom of that list. Our print contributor breakdown looks more like what you would expect from 1964 than 2014, and it must change. We will hold ourselves to a much higher standard in 2014.”
This is tremendous news, and the actual goal of VIDA: to encourage all of us to hold ourselves to a higher standard.
Check back next week for Part II of VIDA: How We Can Number Up.
Filed under: Nonfiction, Opinion, Starring Local Feminists, Uncategorized
I did not start identifying as a feminist until I was in my mid-twenties. Like so many women (and men, too), I didn’t understand what the word “feminist” really meant, and because I grew up in a conservative household, I thought I was protecting myself by staying away from the label. I thought “feminist” meant not letting my dad open the car door for me, or thinking less of my mom because she stayed at home to raise me and my brother. I thought “feminist” meant male-bashing and being angry all the time. But as I came into my own as a young woman with big dreams and big ideas about the kind of world I wanted to live in, I discovered the true meaning of feminism—the idea that women and men are equals in the workplace, the home, and society—and I realized I’ve probably been a feminist since before I cut my first tooth. It feels that natural to me to say I am a feminist, and always have been.
As troubling as it is to see women who hold a prominent place in our culture publicly reject the label “feminist” (here’s a recent round-up), I can also sympathize a bit, because feminism as a movement does have a history checkered with negativity and militancy, and not all women who call themselves feminist actually use that word to mean they value true equality.
Instead of listing all the things feminism is not, I want to showcase all the things that feminism is. By reframing the word in this way, I feel I’m doing my small, little part to dispel the negative energy that surrounds the word “feminist” and to encourage all humans everywhere to embrace the label for what it is:
pure and simple.
It’s more than just a gender binary. Feminism is for all who are straight, gay, lesbian, trans*, bi, or questioning. Feminism is for everyone, because feminism is the belief that all humans are equal, regardless of how they were created.
There’s a brand of “white feminism” out there that ignores the concerns of ethnic minorities. But feminism is a wide umbrella, and there’s room for everyone under here.
It’s initiatives to bring health care and education to women in parts of the world that are struggling to develop these resources. It’s the women who’ve risen to top political roles in countries around the world, and the men who have supported their rise, and the citizens who seek simply the best candidates, regardless of gender, skin color, or sexual orientation.
of biology. That is, feminism is aware that men have penises and women have vaginas. But feminism is aware, too, that biology isn’t always that simple.
Most often associated with women, and the ideal that women have an equal place in society with men. Some fights women have won on this front include the right to vote, the right to serve her country, and the right to make choices about her body. These rights are often challenged, and so a lot of feminists carry with them a feeling that their work is never done, particularly in the face of ongoing legal, social, and political challenges from equal pay in the workplace to affordable contraception; from the right choose an abortion without fear of harm or harassment to herself or her physician, to the right to marry whomever you love. (The list goes on…though it shouldn’t.)
About believing men are humans, too. A lot of women feminists are perceived to be (or are) anti-men, and that’s not the point of feminism. Feminism is all humans working together to raise each other up, not tear each other down. It’s a disservice to our cause as feminists to issue ad hominem attacks against an entire gender in order to make our point. (Women sure don’t like it when their gender gets smeared in
hurtful and hateful ways, so why do it to men, too?)
Recognizing equality among all humans means recognizing that men have the same snowflake-like individuality among them as any other human does. Men, like women, are complex beings with feelings, ideas, fears, and dreams. Magazines and blogs are always publishing lists and articles that try to “explain” one gender to another, such as this one, which suggests that what’s true of one man is true of all others (among other offensive claims). These lists are terrible examples of how both genders are demeaned, marginalized and caricaturized in pop culture—and especially in dating culture.
A school of literary and rhetorical thought, a lens through which to view and understand issues that affect women as they are depicted in literature. (Feminism is also shelving the works of prominent female writers next to their male counterparts, not off in some other “women’s lit” section.)
Supporting the choices of others who are not like you. Feminism advocates for the freedom to make the life choices that are right for individuals, based on their particular, individual circumstances. For women, it’s about ending the “mommy wars” and being supportive of each other’s choices as women: breastfeed or use formula; spring for the epidural, or don’t; give birth at home or in a hospital—or not at all. For parents, it’s supporting those who choose to work, those who choose to stay at home, and those who choose to do both. For all of us humans, it’s about supporting each others’ decisions and abilities to procreate, adopt, or remain childfree. Feminism is about seeing past cultural norms and looking at each other as real people, with real choices to make, many of which are quite hard. Feminism is understanding that just because someone doesn’t do something exactly the way you would do it, that doesn’t mean they’ve done a wrong or bad thing.
in the face of adversity and courage in the face of life’s challenges. It’s about keeping a positive attitude, seeing beauty in the mirror, and embracing your self-worth. Feminism is a way of life, not just a label. There’s a lot to like about feminism and people who are feminists, and a lot more to be done to shine a positive light on this term that means equality for all. It is my hope that more and more humans will encounter the word “feminism” find within it the warmth and hope for the future that I have found.
The hush of cold greets us in the opening circus of Hibernaculum. A family in winter navigates through the chatter of its children, young adults, and older adults. Firm boundaries between each age-restricted grouping of relatives provides our speaker a way into understanding her changing role as a woman in the culture of her family. Our attention begins to narrow onto our speaker who fights to come into her own and be her own type of girl through the re-imagining of yonder tales. Poet Sarah E. Colona, dissects story and fable like an animal in her first full-length collection from Gold Wake Press (2013).
Divided into three sections, Hibernaculum is not a resting place for the animal or storyteller in us all. The first section is full of familial musings, some written at a slant digging into a deeper pain as in “Custody of Ghosts,” and some beautifully tender as in “Visiting John, 1990.” In this piece our speaker visits her brother in the hospital along with her parents. Too ill the boy cannot be touched, and the gift they bring for him as a guarantee he will be leaving those sterile conditions cannot be left with him. Soon our speaker begins to see herself as a twin in those around her. As a reflection in a mirror, in statues, in a dead girl, our speaker whispers to be noticed feeling a futility in her efforts as well. Here we begin to uncover what slinks into our rooms after all the lights are turned out, and enter a ramping toward the surreal.
Section Two goes Grimm, goes ancient Greek, and fills us with the dark fables we learned young. As adults we re-experience these stories with acute awareness of our growing skepticism of fantasy in the shadows penetrating our daily lives, and yet the soft animal inside is still quivering.
Colona has an intriguing ability to move between disparate periods of storytelling, placing a poem inspired by Jean Cocteau’s Beauty and the Beast next to a piece on Psyche. She doesn’t conflate the two but connects them through a female voice that seems to transcend time. Through an empowered female voice, the characters Colona embodies provide an alternative context to the story surrounding them and the unflinching myth they’ve been transformed into.
I found “Cruelty,” the last poem in the section, to be a kind of Ars Poetica for Hibernaculum.
make no mistake
stories are predators not pets
But we long for company
Here Colona conflates the mythic with the contemporary. She moves in and out of danger constantly confronted in stories; not only in fictional tales we read, but through the news we hear on television. This poem confronts the temptation, danger, and hatred reflected in stories mirroring our lived experiences. Our speaker, by the end, tames the beast, Story laid its head in my lap/ and purred encouraging an effort to remember there is still decency in the world.
The third and final section brings us back home. We return to the present day engulfed by scenery, this time haunted, not by myth or fable, but by anger and regret. And this section comes out swinging, carrying some heavy fist-pumping anthems. Here we navigate perception and Colona opposes the categorization of women specifically based on gender. She calls out that hypocrisy in poems like “Another Round with Loneliness,” “Have At,” and “The Little Engine that Did” forthrightly. But also examines closely one’s inherent hypocrisy as in “That Girl We Killed” and “Bitch.” We end in the stories we create of ourselves, not to become mythologized stone, but to lean toward an empathetic understanding of what is around us and how we’ve framed our love.
Sarah Colona is currently at work on a new collection poetry, That Sister, and a novella based on Burlington New Jersey (her hometown) folklore and history. Hibernaculum is available on Amazon.
Sheila McMullin runs the feminist and artist resource website, MoonSpit Poetry, where a list of her publications can also be found. She is the Website Assistant for VIDA: Women in Literary Arts and Contributing Editor of poetry and the blog for ROAR Magazine. Her chapbook, Like Water, was a finalist for the Ahsahta Press and New Delta Review chapbook competitions, as well as a semifinalist in the Black Lawrence Press chapbook competition. She works as an after-school creative writing and college prep instructor, and volunteers at her local animal rescue. She holds her M.F.A. from George Mason University. Follow her @smcmulli