Sula Essay - Essays and Criticism

Essays and Criticism

Mother-and-Daughter Relationships in Sula

A prevalent theme in Sula is the influence of family and friends on the characters. The book focuses on two friends, Sula and Nel, but both have been shaped, and continue to be shaped, by their experiences with their families, particularly their mothers. Their mothers, in turn, have been shaped by their own mothers, in a chain reaction passing through the generations.

Eva, who has endured desperate and lonely poverty, is a strong, tough woman. She is also proud; she thinks of going back to her family in Virginia for help when her man leaves and she has no food, but as the narrator notes, "To come home dragging three young ones would have to be a step one rung before death for Eva." Instead, she scrounges as best she can for several months, and then heads out, either selling her leg to science or having it cut off in an "accident," for which she receives $10,000 in insurance payments.

This act indicates a certain ruthlessness in her character, and Eva is ruthlessly controlling, adopting three boys and giving them the same name, "Dewey," and treating them as a unit. The emotionally stunting effect of this treatment is plain; the boys eventually become so unindividuated that even their own mothers can't tell them apart, and they never grow, physically or mentally, but remain under Eva's sway.

When her son Plum returns from the war with a drug addiction, Eva pours kerosene over him and kills him by setting him on fire. She rationalizes this by saying that he would have lived a pathetic life, not the life of a man, so it was better for him to be dead.

Hannah, perhaps because she witnesses this event, gets up the courage to ask Eva if she ever loved any of her children. She feels unloved because Eva never played with them or said kind words to them. Eva defends her actions by saying there wasn't time for play and soft talk, that she was so busy just trying to get them food to eat that the notion of "play" was ridiculous, but it's clear that she's defensive, and the fact that she never actually answers the question shows that she's unable to answer "Yes."

When Hannah's dress catches fire while she's canning, Eva jumps out the window in an attempt to save her, showing that deep down, she does love her daughter. But Hannah's questioning of her mother, and her lifelong feeling of being unloved, shows that a certain amount of warmth was lacking in their relationship.

Although Hannah loves to spend time with men and has many boyfriends, she is never emotionally close to any of them; this is a legacy from Eva, who has the same temperament. Hannah passes this lack of warmth on to her daughter, Sula. Sula overhears her mother's friend discussing her daughter: "Well, Hester grown now and I can't say love is exactly what I feel."

Hannah says, "Sure you do. You love her, like I love Sula. I just don't like her. That's the difference."

To a child, however, there is no difference, and this comment sears itself into Sula's consciousness, filling her with a sense of her own unlovable nature and destroying her sense of trust. She has become just like Hannah and Eva, hardened and wary, and throughout the book, she remains detached from other people, as her mother always has. Although she has many relationships with men, she refuses to commit to any of them or to become emotionally vulnerable. She believes she doesn't need anyone else to be happy, and when she finally does fall in love with Ajax, her need for commitment scares him away, hurting her deeply. When she dies, she talks bitterly about the lack of love in the world, and in her life, reflecting on her experience with her mother.

Cecile, who lives in New Orleans, took her daughter Rochelle's baby daughter away from her as soon as she was born. Cecile didn't approve of Rochelle because she was a prostitute, and brought up the girl, Helene, in a strict Catholic atmosphere:

The grandmother took Helene away from the soft lights and flowered carpets of the Sundown House and raised her under the dolesome eyes of a multicolored Virgin Mary, counseling her to be on guard for any sign of her mother's wild blood.

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Black Spaces in Sula

In Sula, spacing—that is, closing down or opening up distances between things and persons—has extraordinary urgency. Houses and bodies are the sites of hyperactive mechanisms of containment and expulsion working to effect identity and distinction: of inside and outside, of self and other. Spacing, moreover, becomes crucial to issues of representation and meaning in the Bottom, the place in Medallion, Ohio, in which most of the action of the novel occurs. Houston A. Baker Jr. has called attention to the importance of place in Sula: "What Morrison ultimately seeks in her coding of Afro-American PLACE is a writing of intimate, systematizing, and ordering black village values," he suggests. But although the manipulation of persons and things in space can produce a symbolic order, Morrison seems more concerned with the placement of experience that orderly representation misses.

Two places in the novel that indicate her concern to locate missing experience are "the place where Chicken Little sank" in the river and the place Eva Peace's missing leg once occupied, "the empty place on her left side." Neither of these is quite what one would expect a place to be, for neither is the present location of anything. Like the empty spaces in a symbolic order, these places mark an absence. But unlike the lacks and open spaces that in works of Faulkner and James are necessary to structures of meaning, the experience of missing in Sula is a particular, historical experience. Absence is not represented by the open spaces that characterize an expansive white consciousness; it is experienced in the preoccupations of a historical consciousness with what has been and might be.

Placing Absence
Missing takes time and takes place in Sula; particular persons and things are missed from particular places. Although "the closed place in the middle of the river" and the place where Eva's leg once was have nothing in them, they mark the absence of persons or parts of persons once present. Morrison thereby fills in spaces of a kind white culture identifies as empty. In Sula, this means converting such unoccupied spaces into places on the basis of previous occupants. Morrison locates missing persons and parts of persons in places they have formerly occupied.

Locating such occupants is one kind of preoccupation that occurs in the novel. A second kind of preoccupation, however, rather than locating missing occupants once present, places missing occupations, ones that never occurred at all. By this I mean that Morrison identifies both failed possessions of places and failed actions: various connections between occupants and their places that never took place. This second kind of preoccupation is a more absolute missing—that is, missing compounded by the prior as well as present absence of what is missed. It is nonetheless a historical experience, given characters whose past is one in which the overwhelming "meaning" of experience was negative.

Such a history is "missing" in that it is not composed of positive facts known and recorded. But it is a missing history in another sense too: as a history of missing, a history made by people's knowledge of what they would never become, places they would never hold, things they would never do. In the first kind of preoccupation, people are aware of something that once was present; in the second kind, people miss things that might have been but never were. Thus Morrison places both missed presences and missed absences in Sula.

If the experience of missing is historical and specific, it is not abstracted into a component of cultural experience, as was the case when James confronted what white Americans were missing in the nineteenth century. Rather than being abstracted, missing is embodied in Sula, as missing persons and missing parts of persons become the focus of meaning. Preoccupations with absence in The Sound and the Fury, partly because absence seems not to be experienced bodily, can be universalized into abstract elements of white male psychology. When Faulkner's Jason Compson misses the job he never had, that lack becomes a stable determinant of meaning in his life; it also becomes the means of identifying him with other white men. What the Compson men miss, repeated in form if not in content, becomes a means of relationship among them, providing consistency in their experience. Over time, the experience of missing, represented as lost causes, becomes a historical likeness too. Men make history by reproducing themselves in the imagery of lost causes.

But Morrison's characters in Sula are missing the means of production by which James's and Faulkner's white characters make history. Those characters can experience individual consciousness as a medium of cultural reproduction because they can assume the representative character of individual consciousness. Inner experience and cultural experience become exchangeable, through the projections and introjections by which cultural identity is produced and reproduced. Characters in Sula neither produce nor reproduce the kind of forms or the kind of spaces that give both consistency and diversity to white identity. What these characters recognize in themselves and in their community are inconsistencies: broken bodies, broken objects, broken relations between persons and between persons and things. This means that they are able to produce meaning and community only by keeping experience within strict bounds.

The experience of missing what never was in Sula is not only an experience of missed objects but an experience of missed relations, missed connections. Such missing is clearest near the end of the novel, in 1941, when many people die at the construction site of the proposed tunnel. What the people of the Bottom see when they look at this place is not only what is there but what might have been there and is not there: all the things denied or negated by the fact that black people were never hired to work there.

Their hooded eyes swept over the place where their hope had lain since 1927. There was the promise: leaf-dead. The teeth unrepaired, the coal credit cut off, the chest pains unattended, the school shoes un-bought, the rush-stuffed mattresses, the broken toilets, the leaning porches, the slurred remarks and the staggering childish malevolence of their employers. ...

Like antelopes they leaped over the little gate... and smashed the bricks they would never fire in yawning kilns, split the sacks of limestone they had not mixed or even been allowed to haul; tore the wire mesh, tipped over wheelbarrows and rolled forepoles down the bank.

The first "thing" located in this place is hope; the second is promise. Both these relations to things were once alive and are now dead. The construction site seems preoccupied by them, and with their deaths numerous other losses are remembered. The losses recalled are things that these people did not do, things that they lost, things that broke or fell apart, but things that might have been done, kept, and changed for the better. What is missed here are hope and promise and the changes in things which they represent but which never happened.

When people turn to look at the objects actually present, these too are seen in terms of failed relations. The bricks, limestone, and wheelbarrows have been denied to the people of the Bottom as objects of their labor. What these people see, therefore, is not only the objects but also their own missing occupation with these objects: bricks not fired, limestone not mixed, wheelbarrows not used to haul. Characters' realization of what they are missing is a recognition both of lost objects and of missed relations to objects: the loss of hope, promise, repair, credit, attention, occupation. These relations are attachments of people and things that function as meaningful connections by occupying one with another. With neither their minds nor their bodies occupied in labor as a creative relation to the world, labor in which they might become means of production and change, these people are unable to use objects or themselves to form and reform the world around them.

The tunnel site, then, is preoccupied with absences. Missing absent attachments means a massive "displacement": people tear things apart, throw things around, and start a landslide that carries some of them to their deaths in the river and buries others in the tunnel. For most of their lives, therefore, these people do not allow themselves to recognize what they miss in this scene. The role of Sula in the Bottom is to take the place of the absences that preoccupy these people at the tunnel in 1941. What circulates through the community at the tunnel site are not images of self that reassure the self of consistency in and with others but losses that individuals recognize in their own and others' experience. This awareness of loss cannot enter into circulation except with destructive effects. To contain that circulation, missing is projected onto one person, whose identification with loss will keep it within bounds.

By identifying Sula as evil and rejecting her categorically, characters are able to keep their distance from absences they cannot afford to acknowledge. In this case, keeping order depends not on emptying space of occupants but on filling in spaces whose emptiness is unbearable. Sula, occupied with loss, takes the place of absences people cannot afford to miss. Morrison has said that she "wanted Sula to be missed by the reader. That's why she dies early." To miss Sula is to recognize her occupation in and of the Bottom: what she did there and how she was a necessary part of the place, not only as a presence but because she took the place of absence.

Placing Experience
Various characters in Sula create order through spacing practices that allow them to control loss. The first personal perspective Morrison narrates, however, is not the perspective of any character but instead an outsider's view of the Bottom. Not really even personal, this perspective belongs to a seemingly generic "valley man."

If a valley man happened to have business up in those hills—collecting rent or insurance payments—he might see a dark woman in a flowered dress doing a bit of cakewalk, a bit of black bottom, a bit of "messing around" to the lively notes of a mouth organ....The black people watching her would laugh and rub their knees, and it would be easy for the valley man to hear the laughter and not notice the adult pain that rested somewhere under the eyelids, somewhere under their head rags and soft felt hats, somewhere in the palm of the hand, somewhere behind the frayed lapels, somewhere in the sinew's curve. He'd have to stand in the back of Greater Saint Matthew's and let the tenor's voice dress him in silk, or touch the hands of the spoon carvers (who had not worked in eight years) and let the fingers that danced on wood kiss his skin. Otherwise the pain would escape him even though the laughter was part of the pain.

A valley man is a European American, but he is identified in Sula not by race but by where he comes from: "white people lived on the rich valley floor in that little river town in Ohio, and the blacks populated the hills above it." The identification of this man by his place begins a scene in which Morrison places experience where it cannot be seen and in which the watching man misses it. Because he does not see and does not go to certain places that are parts of the black people's experience, he perceives spaces as empty that for them are occupied by pain.

Seeing no sign of pain, the white man sees the people's laughter as excluding pain, whereas for them "the laughter was part of the pain." This difference in perception is located as Morrison identifies places that pain resides, such as "somewhere under their head rags." Preoccupied by pain, the bodies of these people are locations of both laughter and pain, which the white man cannot recognize because he is ignorant of certain other places too. There are places he could go—to the back of Greater Saint Matthew's or up close enough to touch the hands of the carvers—where the pain of the black people's experience would not escape him.

The white man stands at a distance from the black people in this scene, excluded and exclusive. But rather than being separated by an empty space of necessary detachment, a distance built into knowledge or representation, the white man could move into places in which he could feel what he is missing. It is not only in the experience observed, then, that something is missed in this scene, for the white man both fails to recognize certain...

(The entire section is 5231 words.)