This week my post is for writers. This post is just as handy for readers (since, by reading this, you are a reader and yes, this is a day for bad jokes) but if you want to think of it from the reading perspective you need to look backwards to translate. We see the results of all these writing decisions as readers. This post is about those decisions themselves. It’s like taking a picture of a mountain and imagine you’re standing on that mountain looking down, rather than standing below the mountain taking its picture. Right now, I am sitting in a room at the foot of a mountain and typing. I can’t see the mountain, but I know it’s there. How I see it is the critical question. What view am I describing for my readers?
The view of characters changes depending on where we stand. But that’s not the only discrepancy. What do we know about the private lives of the characters we invent? How do we explain them when we write? Are there any discrepancies between those private lives and their public selves? And how do we see and interpret all of this, as a writer? I’m not talking about personality. Your character might be a raging genius in public and terrifyingly incompetent around the home. That’s fine. But not today’s subject. What I want to think about today is the difference in culture between someone’s culture in the home (idioculture, private and personal and only really shared properly with people who belong in that small group – think of the Brontë children and their private invented worlds and secret shared language) and how they share or don’t share or are not permitted to share with the rest of a community.
This is as much about privilege as privacy. Where one’s private life matches public expectations of that private life, for good or ill, people know how to interpret it. That’s privilege, because, even if that active interpretation is unkind, we know we’re going to have to deal with it so we can develop tools to deal with it. Knowledge about such things is power over one’s life. Your character can benefit from being treated well because they live like someone important and are seen as someone important. This enables them to fight the racism and prejudice they see, if they see it. Your character might become a suffragette or fight for access to modern washing machines if they know that the vote or the machine will improve their life.
Most people face invisible prejudice, and this is harder. Think of a character who uses a wheelchair. They might be left out of group activities because of the assumption that people in wheelchairs cannot enjoy them. Or think of a character who faces bigots and is being attacked (quietly, privately) by others. There are no simple ways of explaining what’s wrong because, from the outside, they look helpless or angry and the attackers are playing the long, slow, quiet game. Everyone seeing this from outside tangles things and turns bad to shockingly worse because they assume the victim is the problem. Then there are cultural differences: where your Australian Muslim character has far more in common with everyone else than the Christian characters think, but said Christian characters invent differences anyhow.
This kind of everyday (and it is everyday – some of it is literally my everyday, some of it is the everyday of friends) is really handy for plotting and planning a novel. It can explain why the reader knows and understands something, but other characters don’t. It can give a reason for betrayal, for social activism, for rebellion.
Know the discrepancies between your character’s home life and how they are seen in public and your story blossoms.
Part of the reason my father wanted to own a Barn was so that he could experiment with it. Try things out. Like trapezes. Or gardens. Some of his experiments worked brilliantly; some of them, not so much. One of the more interesting ones was a floor treatment, if that’s what you could call it. Dad cut one-inch slices of 2x4s to use as tiles in the front entry room, what we called the tack room (in the days when the Barn was a working barn, it was where various animal-related gear had been stored). It was a good experiment, a sort of prototype. Dad had big plans, see. For the kitchen.
I’m weirdly fascinated by medical neep. This goes back, probably, to having my tonsils out when I was 5 (I was so excited that I fought off the pre-op sedative, to the point where they had to take me down to surgery and pipe ether into me, because I wanted to see everything that was happening). I discovered medical non-fiction–the terrific “Annals of Medicine” series by New Yorker essayist 
In the annals of 1950s cheesy paperback covers, surely Man of the World should feature somewhere. The sell line (“He wanted her for things money couldn’t buy”) drips innuendo, without actually saying anything. The babe on the cover is sultry. The promise that it’s “complete and unabridged” suggests that there are naughty bits that a more timid publisher might have expurgated. I found nothing that by current standards would be considered naughty.
When my parents met my father was married to a woman named Kit, who was a model, Vogue Magazine beautiful, and apparently a… difficult person. According to the novel, the protagonists (Nick and Delia) have a rather chaste thing going on–she lives with her mother, as my mother did–and they go to the movies or out to dinner. Early on in the book she decides this is going nowhere, and moves to New York. Okay, so far it jibes with family lore. My mother moved to New York and lived in a walk-up over a men’s haberdashery across 6th Avenue from the Women’s House of Detention on 9th Street. My father moved back to New York, having split with the beautiful Kit. He had an apartment-and-studio on 11th Street. Somehow they got back together.