Reckoning & The Namesake are studied as part of VCE English's Comparative. For one of our most popular posts on Comparative (also known as Reading and Comparing), check out our Ultimate Guide to VCE Comparative.

Contents

1. Inheritance of Trauma 
2. Identity and Naming
3. Memory and Retrospect

Magda Szubanski’s memoir, Reckoning, and Jhumpa Lahiri’s bildungsroman, The Namesake, follow misguided protagonists as they attempt to reconcile and ‘reckon’ with complicated family histories. Magda is burdened by her father’s legacy, whilst Ashoke’s distressing train accident lays the foundation for Gogol’s uncertainty, exposing the inescapable and often inscrutable marks that trauma leaves on the identities of later generations. With a large focus on inherited trauma, identity and memory, we’ll be breaking down some crucial quotes from each of these texts to better understand these key themes. 

For a deeper look into some of the themes in Reckoning and The Namesake, check out this earlier post. And, if you need a refresher on how to properly embed quotes in your writing, take a look at How To Embed Quotes in Your Essay Like a Boss. 

1. Inheritance of Trauma

Whether it be the hardships of war or the adversity of misfortune, both texts observe family timelines steeped in history and trauma. Magda and Gogol are inadvertently burdened by their parents’ experiences, which remain obscure and confusing to the two protagonists and only complicate their identities. 

Reckoning

We were tugboats in the river of history, my father and I, pulling in opposite directions. He needed to forget. I need to remember. For him, only the present moment would set him free. For me, the key lies buried in the past. The only way forward is back. (p. 13)

This quote is intrinsic to the authorial intent behind Szubanski writing her cathartic memoir. The experiences of Magda’s father in war-torn Poland are, as Magda expresses, ‘passed on genetically’. Yet, with Zbigniew’s instinct to ‘[clamp] down tight on all feeling’, his trauma remains unrevealed and unexamined during much of Magda’s life. This impenetrable history impresses onto Magda as intergenerational trauma, which leaves her an ‘unregulated mess’, constantly  ‘ricocheting between feeling nothing and feeling everything’. 

As Magda accurately describes, both she and her father are metaphorical ‘tugboats in the river of history’, drawn in completely opposite directions to resolve their traumas. For her, digging into the ‘buried’ past is vital to understanding her father and herself. As she puts it, ‘the only way forward is back’. This is entirely the opposite for Zbigniew, who is unwilling and unable to articulate his trauma in anything other than ‘incoherent…jottings’ and ‘fragments’. Burdened by his past, Zbigniew prefers living in the present moment where he can suppress and avoid the past. However, this difference in how the two approach trauma leads to a strained father-daughter relationship founded upon a lifetime of misunderstandings and secrecy that only deepen their inability to understand one another. 

‘Even at that young age,’ Mum told me, ‘I knew, I knew I had done something wrong.’ When she told me this her face caved in, stricken with remorse. Actors can never replicate this look. Meg didn’t punish her, but ‘Oh! The look of disappointment on my poor mother’s face.’ Now, today, more than eighty years later, my mother still feels the stinging sense of guilt. 

History repeats. That story of how, when I was six, I got blood on my best dress before a trip to take Dad to hospital. Mum slapped my leg in hasty anger. I understand now, of course, that it was herself she was slapping. Her life-loving, disobedient six-year-old self. We are bookends, she and I. (p. 346)

Intergenerational trauma surfaces as ‘patterns’ within the Szubanski family, where regret and resentment are passed down as ‘hand-me-down trinkets of family and trauma’. Magda uses the metaphor of ‘bookends’ to describe her and her mother’s remarkably similar experiences dealing with familial trauma. In other words, both Magda and Margaret are mirror images of each other, both having a shared experience of supporting and living with ill fathers. When Magda gets ‘blood on [her] best dress’ before another trip to the hospital, Margaret ‘slap[s her] leg’. Although Magda initially mistakes this reaction as ‘hasty anger’, hindsight allows her to understand that Margaret was preoccupied with a ‘stinging sense of guilt’, and was reprimanding herself - the ‘disobedient six-year-old self’ who had similarly ruined her own ‘special dress’. This realisation suggests that even though trauma ‘repeats [like]…history’, there is a generational difference in the way individuals are able to process and respond to situations of grief, poverty and war. 

‍The Namesake

And suddenly the sound of his pet name, uttered by his father as he has been accustomed to hearing it all his life, means something completely new, bound up with a catastrophe he has unwittingly embodied for years. "Is that what you think of when you think of me?" Gogol asks him. "Do I remind you of that night?"

"Not at all," his father says eventually, one hand going to his ribs, a habitual gesture that has baffled Gogol until now. "You remind me of everything that followed." (p. 124)

Just as Magda inherits Zbigniew’s harrowing war experience, Ashoke’s own ‘persistent fear’ from the train derailment that cripples him lives on through his son’s name. His chance rescue whilst ‘clutching a single page of ‘The Overcoat’’ is meaningful and life-altering. For Ashoke, naming his child after the ‘Russian writer who had saved his life’ emphasises his profound appreciation for surviving the accident. His son Gogol is a comforting reminder of ‘everything that followed’. In this way, Gogol acts as a symbol of both redemption and hope, representing Ashoke’s optimistic appraisal of his accident and his determination to make the most of his miraculous rescue. 

But for Gogol, the memory of his father’s accident is entirely foreign and lacks any real meaning for him. His childhood pet name ‘Gogol’ - which he has always resented for making him feel out of place around other kids - suddenly becomes ‘something completely new’ when he discovers the truth about Ashoke’s accident. Gogol feels enormous pressure to live up to his father’s expectations as he represents a ‘catastrophe he has unwittingly embodied for years’. This is the source of much of Gogol’s guilt, confusion and resentment (towards his name, father, family and entire culture) and gradually erodes his sense of self. However, this inscrutability of the past only deepens Ashoke’s and Gogol’s similarity, whilst complicating and straining their father-son dynamic. Ashoke is unable to recognise the burden he has placed on his child, whilst Gogol alternatively cannot appreciate or truly understand being a miracle and source of salvation for Ashoke. Like with Magda and Zbigniew, here, father and child are unable to understand each other, creating a schism in their relationship which they are never able to reconcile. In any case, Lahiri conveys that the actions of enduring and processing trauma are intertwined and often leave permanent traces across future generations.

But Gogol is attached to them. For reasons he cannot explain or necessarily understand, these ancient Puritan spirits, these very first immigrants to America, these bearers of unthinkable, obsolete names, have spoken to him, so much so that in spite of his mother’s disgust he refuses to throw the rubbings away. He rolls them up, takes them upstairs, and puts them in his room, behind his chest of drawers, where he knows his mother will never bother to look, and where they will remain, ignored but protected, gathering dust for years to come. (p. 71)

Lahiri also indicates generational similarities in how individuals relate to trauma. As a second-generation migrant who has always felt displaced from his culture, Gogol’s graveyard field trip allows him to experience a semblance of belonging in Massachusetts for the first time and relate to America’s ‘very first immigrants’. While Ashoke profoundly connects to the Russian writer Nikolai Gogol, his son Gogol refuses to get rid of the etchings of archaic names. These ‘ancient Puritan spirits’ with similarly ‘unthinkable, obsolete names’ like his own provide Gogol with a source of relief and offer proof that he is not alone in his differences. He feels protective of them - conveying his own desires to defend himself against childhood bullies, and also providing a way to preserve this first true moment of belonging. 

Just as ‘The Overcoat’ resonates with Ashoke, Gogol feels connected to the etchings and conceals this single page from his mother Ashima, who is resentful of the peculiar American school excursion. Similarly, Ashoke struggles to convey the deep significance behind his own liberating ‘single page’ from the Russian book. In this way, both pages remain ‘ignored but protected’ and, for both father and son, symbolise the power of literature and storytelling to salvage their profoundly intimate and life-altering moments that are unfathomable to others. 

2. Identity and Naming

Both Reckoning and The Namesake suggest that hasty personal reinventions can only temporarily suppress, rather than truly resolve, trauma. The ‘self-made man’ Gogol strives to be, and the ‘mostly-self created…Little Englishman’ identity that Zbigniew carves for himself, are simply ‘bandaids plastered over’ unresolved grief and hardships. Cut off from family and history, these facades only worsen their inner discontent and complicate identities. 

Reckoning

For my father Australia was love at first sight. The moment we landed he knew he had done the right thing. The blast-furnace heat invigorated him. Only mad dogs and my father would go out in the midday Australian sun. He wouldn’t just go out in it…he would mow the lawn in it. We had a big, bumpy, untamed backyard and when the mercury hit 103 degrees Fahrenheit he’d be out there dragging the lawnmower across every inch of it. Wearing Bombay bloomers and a terry-towelling hat, singing Polish songs over the din of the mower. (p. 44)

Escaping battle-scarred Poland and the origins of his trauma, Zbigniew is a migrant who ‘could not shed his Polishness fast enough’. He ‘crosse[s] the world to get away’ from his destroyed and tarnished home. Zbigniew begins a ‘second life’ as Peter, and like the Polish amber Magda’s cousin gifts her, Zbigniew is ‘transformed by pressure’ (a metaphor for the natural formation of amber) into the ‘Little Englishman’. This persona is a role he takes with grave determination - an echo of the ‘killer instincts’ he suppressed from his abandoned life as a Polish assassin. Bewildering the rest of his family, Zbigniew relishes the ‘invigorat[ing]…blast-furnace heat’ of Australia, and acts the part of a true Aussie in his ‘Bombay bloomers’ and ‘terry-towelling hat’. This characteristically Australian ensemble essentially functions as another battle armour he equips himself with to protect his blemished soul, tainted by a history so ‘bizarrely awful’ that his only way to survive is by ‘clamping down tight’ through an ironclad persona. 

Magda recalls him ‘forever trying to tame th[e] lumpen block’ of ‘untamed’ and ‘unpredictable’ soil in their yard, ‘dragging the lawnmower across every inch’. This crystallises the truth of his life: no matter how committed Zbigniew is to perfecting any project, simply plastering order (trying to tame the lawns by mowing them) over chaos (heat + lumpen, untamed, unpredictable soil) leaves the trauma unresolved.

The rest of it went smoothly and before too long I had my entire sharpie uniform. Only one thing was missing—a Conti. This smart striped cardigan, worn high and tight, was the centrepiece of the ensemble, the definitive wardrobe item of the sharpie. But none was available, not in Croydon anyway. We had to settle for a plain cardie, rolled up at the bottom until it sat under my boobs. I never did get a Conti. I think it was a sign. (p. 126)

Like her father, Magda toys with personas herself. Identity is fluid and inconstant for Magda, often fluctuating between a form Zbigniew would be proud of, one she hopes would trigger any emotional reaction from him, and one desperate to fit within the social climate of Croydon. She cultivates a variety of comic personalities and, like her father, pursues her own ‘tennis madness’ by becoming madly obsessed with the sport and playing competitively. Magda also attempts to embrace the dutiful Catholic ‘good girl’ personality she believes would satisfy her father, but she rebels when he continues to ‘display [no] emotion at all’ and embraces the Sharpie youth gang uprising in her neighbourhood. However, Magda ruefully mocks the contradictory nature of her Sharpie persona, describing her conversion as a hybrid - a ‘convent-school Sharpie’ - rather than the ‘true Sharpie chick’ she aspires to be. But, while all of these personas attempt to unite the ‘disparate, confusing parts’ of her identity, they just suppress the ‘real girl’ behind the mask and leave her more dissociated from herself than ever before. 

Magda goes to great lengths to ‘smoothly’ acquire the perfect Sharpie disguise, but even with the ‘entire Sharpie uniform’, her facade is flawed; she lacks the Conti cardigan, which is the ‘definitive wardrobe item of the sharpie’. Her Sharpie identity becomes a parody of the authentic Australian youth gang. The flaws behind her imitation persona are worsened when Magda tries to replace the Conti ‘centrepiece’ with a simple ‘plain cardie, rolled up at the bottom’. Magda only realises this when she barely avoids a ‘beating’ by a ‘predatory Sharpie’ whilst vulnerable, dressed in her convent-school uniform, and unrecognisable as a fellow gang member. Here, she is finally able to concede that she has only been ‘playing at being a bad girl’ and laments, ‘I never did get a Conti. I think it was a sign’ - wryly foreshadowing the inevitable dissatisfaction of teenage facades. 

The Namesake

"I'm Nikhil now," Gogol says, suddenly depressed by how many more times he will have to say this, asking people to remember, reminding them to forget, feeling as if an errata slip were perpetually pinned to his chest. (p. 119)

Gogol’s place in the world as an ‘American Born Confused Deshi’ (ABCD) is his own ‘awkward [truth]’. Like his own name which he scornfully labels a ‘scratchy tag’, his status as an ‘ABCD’ is another brand he is ‘forced permanently to wear’. He is both ashamed and resentful toward his second-generation migrant identity and feels ‘neither Indian nor American’ whilst mocked for his nickname that is ‘of all things Russian’. Indeed, Gogol’s entire adolescent experience is eclipsed by his confusion about ‘who he is’ as he struggles to obtain any stable foundation for his identity. 

Unlike the costumes and disguises that Magda and Zbigniew embrace, Gogol takes action by solemnly changing his name to Nikhil, the ‘one that should have been’ given to him all those years ago. But even Gogol is acutely aware that this ‘scant’ persona leaves him having to repeatedly reinforce and assure others (and himself) of his identity. Gogol actually rejects the name ‘Nikhil’ on his first day of preschool, foreshadowing the inward dissociation he experiences later in life. He is again ‘afraid to be Nikhil, someone he doesn’t know.’

Similarly, the flask Gogol’s sister Sonia gives to him for his thirtieth birthday, inscribed with his new initials NG, becomes a symbol of his inability to ‘break from that mismatched name’. Lahiri indeed suggests that identities are unavoidably ‘engraved’ with the layered ‘randomness’ of their lives and cannot be easily dissolved. 

And then he returned to New York, to the apartment they’d inhabited together that was now all his. A year later, the shock has worn off, but a sense of failure and shame persists, deep and abiding. There are nights he still falls asleep on the sofa, without deliberation, waking up at three A.M. with the television still on. It is as if a building he’d been responsible for designing has collapsed for all to see. And yet he can’t really blame her. They had both acted on the same impulse, that was their mistake. They had both sought comfort in each other, and in their shared world, perhaps for the sake of novelty, or out of the fear that that world was slowly dying. Still, he wonders how he’s arrived at all this: that he is thirty-two years old, and already married and divorced. His time with her seems like a permanent part of him that no longer has any relevance, or currency. As if that time were a name he’d ceased to use. (pp. 283-284)

For the majority of his life, Gogol alternates between feeling irritation and resentment for his Bengali heritage, and profoundly longing to be truly Indian. Gogol has several failed relationships and romantic encounters: Kim, with whom he introduces himself as Nikhil ‘for the first time in his life’, then Maxine, who attracted him with the ‘gift of accepting her life’. But, like his indulgence of and immersion in the Ratliff’s self-satisfied American life, the interactions with these women feel like a ‘betrayal of his own’ culture, family and identity. 

It is ‘familiarity’ that draws him to Moushumi, a childhood Bengali family friend with whom he ’s[eeks] comfort’ in their shared culture. For Gogol, his relationship with Moushumi represents the possibility of salvaging a childhood he spent disliking, but for Moushumi it’s a betrayal of her principles of independence. She has ‘turn[ed] her back’ her Indian and American ties to embrace a third culture in France, a country with ‘no claim’ on her and none of the cultural pressures of her heritage. 

Gogol longs - ironically - for stability and ‘fall[s] in love with Gothic architecture’; he equates his failed marriage with Moushumi to a ‘building he’d been responsible for designing’. This is essentially Gogol’s way of dealing with the trauma of his divorce, translated into a form he can understand and process. And yet, even a year after their separation, a ‘sense of failure and shame persists, deep and abiding’ - Lahiri suggests that trauma, grief and heartbreak are embedded into our identities and we don’t require a set length of time to accept them. 

Both Moushumi and Gogol come to realise that they were sustained merely by ‘the same impulse’ to erase discomfort, their marriage ‘collaps[ing] for all to see’. Their relationship becomes meaningless and their time together dissolves like a ‘name [Gogol had] ceased to use’. Lahiri conveys that re-entering and recreating a life once discarded (as harshly as Gogol discards his own name) is impossible, even irrational. 

3. Memory and Retrospect

It is no surprise that retrospect and remembrance emerge as central themes in both Reckoning and The Namesake. Gogol’s resented ‘namesake’ itself is a conduit for redemptive memory, whilst Magda ascertains the value of history to ‘salvage’ the present.

Reckoning

I wanted to know; I didn’t want to know. Without realising it I plotted a course somewhere between the two. My father, unable to get any further with his own attempts at a reckoning, had simply closed the door on the past. And now I was about to open that door. (p. 290)

Retrospect specifically becomes a vital motif in Reckoning as Szubanski uses her memoir to ‘join up the dots of [her]self’ and gain perspective on her father’s ‘unresolved and unexamined feelings’. Through her adult perspective, she reflects on her early doubts as she is finally able to appreciate and understand her heritage, reading ‘Dni Powstania’ and ‘Exodus’ on the Poles’ shame. Although Magda and Zbigniew ‘[pull] in opposite directions’ for most of her life, only by becoming the ‘collector of [Zbigniew’s]…stories’ and taping his ‘confession’ are the two brought to some level of understanding. Magda is finally able to ‘rozumiesz’ (to understand) that her father had ‘never helped the Nazis’, and on some level, ‘feel the feelings [her] father could not allow himself’. Perhaps more importantly, Zbigniew is able to share the paradoxical nature of his guilt - ‘what he had done in the name of good’ - feeling neither ‘ashamed’ nor ‘proud’ of his past. His reflection through the outlook of a ‘half old, half young’ version of himself mirrors Magda’s own introspection - in this sense, the ways in which Magda and Zbigniew are resolving (or at least learning to accept) trauma are ‘repeat[ing like]…history’ in their family. 

I was never told anything much about Luke. But my mother’s eyes—beneath the humour—were haunted by a deep, fretting sadness. Behind the querulous hypervigilance, the nitpicking, the irritability, there cowered a terrified child. A child full of panicky uncertainty about everything. I wanted to reach back and grab her hand and pull her through time and…what? I wanted to hug my mother when she was a child, to tell her everything was all right. (p. 336)

Szubanski observes how generations of poverty and war have shaped her mother’s ‘flinty’, unyielding determination to ‘just…get on with it’ and move on from adversity. Her ‘deep, fretting sadness’ hidden ‘beneath [her] humour’ is compassion and grief for her father, Luke, who ‘woke every night screaming’ after the war. This resonates strongly with Magda because her own father’s war experience mirrors Luke’s. The two families (Magda’s family, and her mother’s family) are forced to ‘[walk] on eggshells for fear of detonating [them]’. 

However, Magda is able to understand that her mother’s capricious tendency to ‘cling like a python then turn and snap like a crocodile’ is a product of her trauma, which allows Magda to understand Margaret’s character on a more intimate and genuine level. Magda, as a neglected and ‘terrified child’ with ‘panicky uncertainty’ herself, empathising with Margaret’s own troubled childhood allows Magda to offer her mother the comfort and support she craved when struggling alone beneath Zbigniew’s ‘exacting…standards’. Through this, Szubanski seems to suggest that although the legacy of trauma is an ongoing and deeply complex process, ‘reach[ing] back’ to process unresolved traumas together becomes a precious and vital way to ‘salvage’ bruised relationships. 

The Namesake

There is no question of skipping this meal; on the contrary, for ten evenings the three of them are strangely hungry, eager to taste the blandness on their plates. It is the one thing that structures their days: the sound of the food being warmed in the microwave, three plates lowered from the cupboard, three glasses filled. The rest of it—the calls, the flowers that are everywhere, the visitors, the hours they spend sitting together in the living room unable to say a word, mean nothing. Without articulating it to one another, they draw comfort from the fact that it is the only time in the day that they are alone, isolated, as a family; even if there are visitors lingering in the house, only the three of them partake of this meal. And only for its duration is their grief slightly abated, the enforced absence of certain foods on their plates conjuring his father's presence somehow. (pp. 180-181)

Even in death, Ashoke’s spirit is able to heal his fractured, grief-ridden family - truly and ultimately ‘transcend[ing] grief’, fulfilling the destiny his name’s meaning set out for him. Surrounded by meaningless condolences and forced sympathy - the ‘calls’, the ‘flowers’ and the ‘visitors’ - the Ganguli family is left ‘unable to say a word’ or process their loss in a safe and judgement-free space. The ‘mourner’s diet’ that sustains them, even in all its ‘blandness’, is able to ‘slightly [abate]’ their grief; it ‘conjur[es Ashoke’s] presence’ and unites the ‘isolated’ Gangulis ‘as a family’. Ironically, these cultural traditions that young Gogol so adamantly refused become the ‘only thing that seems to make sense’. Preserving and honouring Ashoke’s memory, this forsaken custom becomes an unanticipated lifeline for a family torn apart by cultural expectations, irreconcilable differences and shared tragedy. 

"Try to remember it always," he said once Gogol had reached him, leading him slowly back across the breakwater, to where his mother and Sonia stood waiting. "Remember that you and I made this journey, that we went together to a place where there was nowhere left to go." (p. 187)

Unlike Magda and Zbigniew who are able to reconnect in life, Gogol’s own poignant flashbacks with his father are cherished only after his death. However, it is only with this hindsight that Gogol is truly able to appreciate these initially resented, perhaps forgotten, moments as meaningful connections to his family. Gogol’s relationship with his father is tragically underpinned by a lifetime of misinterpretations and misunderstood trauma, the two unable to understand each other’s disparate outlooks on life and culture. However, when they visit Cape Cod both Gogol and Ashoke are, if only momentarily, pioneers. They are exposed to the world, just as Ashoke had been when he migrated to America; the two travelling ‘together to a place where there was nowhere left to go’. 

Gogol indeed grapples with a desire for stability and meaning throughout his entire life, bewildered by the ‘unintended’ series of ‘defining and distressing’ events. However, family indeed becomes the source of true security for Gogol. ‘Remember[ing]…always’, he preserves the memory of his father, and resistant to time and change, it remains a comforting constant amidst the ‘randomness’ that characterises and complicates his family’s life.

Stasiland and 1984 are studied as part of VCE English's Comparative. For one of most popular posts on Comparative (also known as Reading and Comparing), check out our Ultimate Guide to VCE Comparative.

‍1. Introductions

Stasiland is a memoir-style recollection of the author Anna Funder’s encounters with people affected by the years of the German Democratic Republic (GDR), or when Germany was divided into east and west. It marries the author’s personal growth and development during her period of research with the personal histories of those who acted as both perpetrator and victim of the regime’s atrocities. The result is an emotional and deeply human perspective of this heavily-documented period of history which delves into the lasting yet often invisible marks the GDR left on those it touched.

1984 is on the surface the dystopian narrative of the struggles and ultimate downfall of a man named Winston who lives in the depressingly grungy and hopeless world of Big Brother and The Party. In a more profound sense, however, it is author George Orwell’s warning concerning the possibilities inherent in the development of totalitarianism and how these might come to damage the human race.

2. Themes

3. Character Analysis and Comparison

When comparing the characters presented in these two texts, it is important to remember that Orwell’s are fictional and Funder’s are her retellings of real people’s stories. Take care to avoid discussing Funder’s characters as constructions, and focus instead on how she has chosen to portray them.

Stasiland

1984

4. Sample Paragraphs

Prompt: Discuss the different ways in which the authors of Stasiland and 1984 explore the intricacies of state power and knowledge.

Sample Introduction

When significant knowledge in any form is gained, it follows that it can be used in any way an individual or group sees fit. Stasiland and 1984 both show that the same piece of information can be used in drastically different ways to suit the purpose of that information’s owner. In both texts, we can observe this in many areas: mass surveillance for security or espionage purposes, recordkeeping to retain the truth or warp it, and medical or physiological advancements used to solve humanity’s problems or deliberately harm and deform people. Such examples force us to consider two well-known maxims, and to decide between the bliss of ignorance and the power of knowledge.

Sample Body Paragraph

In theory, mass surveillance has many benefits; it could be used to prevent criminal activity such as large-scale terrorist attacks and ensure the happiness and wellbeing of citizens. However, it is almost never associated with anything positive. In George Orwell’s 1984, we are introduced to his hypothesis concerning what it would be like if it were to become developed to its full extent. The concept can be divided into three levels; firstly there is the obvious, external activities that we observe in both texts, which include mail screening, a military or gendarme presence in the streets and a network of informers. Secondly there is the introduction of the state into the home, which is achieved by The Party mainly through the telescreen, the most prominent and sinister instrument of mass surveillance in Oceania which gives total access to individual behaviour in the privacy of the home. While Winston seems to have found a loophole in this area by being ‘able to remain outside the range of the telescreen’, The Party carries its mass surveillance to the truest sense of the expression by extending it to a seemingly impossible third level, which introduces the state into ‘the few cubic centimetres inside [the] skull’. Interestingly, while the Thought Police cannot truly ‘see’ what is inside someone’s head, they can still control it; as long as people think that someone can see their thoughts, they will censor them themselves. This shows that the beauty of mass surveillance is that it does not actually have to be universal or all-encompassing to be successful. This is why the Stasi did not need to go to the lengths of The Party to achieve a similar result; the people merely need to believe that it is so on the basis of some evidence, and through this they can be controlled. Ultimately, mass surveillance can never be anything but destructive for this reason; it could put a complete halt to all terrorist plots and it would still act against the people by insidiously forcing them to censor their own thoughts out of fear.

Sample Conclusion

Both Stasiland and 1984 show absolutely that knowledge is a fundamental and intrinsic part of power, as it cannot exist without knowledge. While it is true that knowledge can be held without exercising it in some external display of power, it always shapes the person who holds it in ways both subtle and direct. Knowledge can therefore be seen as similar to Pandora’s Box; once it exists in a mind, it alters it, and the actions it prompts depend only on the desires and will of that mind.

‍

5. Tips

In order to properly understand either of these texts, you’ll need to put on your history hat. Both of them are very firmly rooted in historical events, and to get a good grasp on what they really mean, you need to understand these events. You should research communism and socialism fairly extensively as well as the GDR, but you don’t need to sit for hours and write a book on the subject. All you need to do is trawl through Wikipedia for half an hour, or as long as it takes to get a sense of the subject. They key is to not ignore things that you don’t understand; if you see terms like ‘Eastern Bloc’ or ‘Marxism’ or ‘The Iron Curtain’ and you’ve got no idea what they are, research them! Even terms that you might believe you’re familiar with, like ‘Communism’ could also use a refresher.

The other main point is that 1984 particularly deals very heavily in ideological and philosophical argument. Orwell constructed the events of the plot as one giant hypothetical situation, so try and think to yourself – could that really happen? Is that really possible, or is this whole thing just plain silly? Remember that this text is much, much more than a simple narrative, and address it as such

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Tracks and Into The Wild are studied as part of VCE English's Comparative. For one of most popular posts on Comparative (also known as Reading and Comparing), check out our Ultimate Guide to VCE Comparative.

‍

INTRODUCTIONS

Into the Wild (2007) is a non-linear survival film directed by Sean Penn, which is based on Jon Krauker’s 1996 novel of the same name. It recollects the final few months of the life of Christopher McCandless as he departs from society in both an act of resistance as well as a means of self-discovery. A bright young college student in the 1990s, McCandless abandons his family and affluent lifestyle to embark on a frontier-style journey into the Alaskan wilderness. Troubled by a dysfunctional family and disenchanted with the materialistic excesses of 1980s America, McCandless seeks a radical engagement with nature, in the style of his literary heroes Henry David Thoreau and Jack London. After 113 days in the wilderness, he suffers from starvation and dies. The true story of McCandless’ journey renders the film an important depiction of self-reliance, isolation, and the unparalleled power of nature.

Whilst the film is of a biographical nature, it is important to understand that it is heavily subject to the interpretations and opinions of Penn. The story is informed by McCandless’ writings, and interviews with those who knew him, but is ultimately a work of artistic interpretation. Nonetheless, Penn’s film offers strong commentary regarding the materialistic, consumerist nature of modern living, whilst also ultimately emphasising the more humanistic importance of family and love.

Tracks is Robyn Davidson’s 1980 memoir detailing her perilous journey through 1700 miles of Australian outback and the remarkable character transformations that take place throughout. The events of the story begin in 1973, when a young Robyn Davidson arrives in Alice Springs with an outlandish plan to train wild camels to accompany her through the Australian desert. When, after two years of gruelling training, she receives a sponsorship from National Geographic, her journey can finally go ahead- on the condition that a photographer accompany her and document parts of the journey. This compromise weighs heavily on Robyn, as photographer Rick Smolan intrudes on her solitude and compromises everything the trip means to her. As Robyn delves deeper into the journey, each day brings new discoveries about the camels, the landscape, the people of Australia, and ultimately, her self. Tracks emerges as a candid and compelling story of one woman’s odyssey of discovery and transformation.

Whilst Tracks is mostly a personal account, it also presents a co-existent dichotomy between modernistic libertarianism and conventionalism, which serves as a reflection of the changing political views and ideological turbulence of the time, as Davidson notes ‘you could choose not to participate in politics, but you could not avoid politics’. Thus, in many ways Davidson’s journey can be seen as a firm statement that challenges the inherent sexism, racism, and ‘status quo’, whilst also simultaneously embracing the notion of freedom, independence, and escape from conventionalism and ‘self-indulgent negativity’.

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THEMES

At LSG, we use the CONVERGENT and DIVERGENT strategy to help us easily find points of similarity and difference. This is particularly important when it comes to essay writing, because you want to know that you're coming up with unique comparative points (compared to the rest of the Victorian cohort!). I don't discuss this strategy in detail here, but if you're interested, check out my How To Write A Killer Comparative. I have used this strategy to create this themes table and throughout my character, views and values, and literary technique analysis.

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CHARACTER ANALYSIS

Both Robyn Davidson and Christopher McCandless are products of the time period in which they live, and reject the concept of adhering to a predetermined notion of who they should be and how they should behave. Both embark on their journey because they reject the expectations of their class and gender.

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AUTHORS VIEWS/VALUES

TRACKS

Women’s rights in 1970s Australia 

Tracks is set in the late 1970s, an era of intense social and political change in Australia. The second wave feminist movements of the 1960s and 70s were enormously influential in Australia, as women began to dismantle the sexist structures inherent in Australian society at this time. Davidson describes Alice Springs as hopelessly in the grips of a ‘cult of misogyny’. She rejects the archetype of the passive, docile woman. She is passionately determined to shed her own sense of herself as traditionally “feminine,” a quality she sees as arising from being trained from birth to be “door-mattish”.

Davidson acknowledges her gender has played a central part in the media’s fascination with her journey. The character of the ‘camel lady’ that emerges suggests the significance of her trip, as a woman travelling alone in the 1970s through intensely difficult terrain. Davidson describes the late sixties and early seventies as a time of radical social time, when “anything and everything seemed possible, and when the status quo of the developed world was under radical scrutiny by its youth”. Thus Davidson’s actions must be considered in the context of this time, at the peak of the second wave feminist movement.

There are many explicit examples of Robyn facing misogyny and embodying feminist principles. One such example is when an Alice Springs local suggests she’s the “next town rape case”. This statement reveals the position of a woman in this misogynistic society, wherein a single woman travelling alone through the bush was synonymous with danger and irresponsibility. Davidson rejects this ideology and refuses to succumb to the violent sexism she encounters, or compromise her journey.

Tracks is not an explicitly feminist text, but it clearly echoes the philosophies of feminism. In the years since the trek, Robyn Davidson has become a feminist symbol of defiance, endurance and strength. Thus to consider Tracks from a feminist perspective is important when studying this text, Davidson’s criticisms of Australian misogyny inform our understanding of this historical context, and the significance of her actions.

Some example sentences:

• Davidson exposes the realities of misogynistic Australian culture in the 1970s.
• Davidson’s journey emerges as a defiant example of women’s strength and independence.
• Davidson’s friendship with Gladdy Posel suggests the injustices of women’s financial dependence on abusive men and condemns the limited options for women, particularly for those in rural settings.
• Tracks challenges the constraints of gender through a narrator that cannot be defined by stereotypical images of the domestic and passive female.

Indigenous Rights in Australia

The 1970s saw the first attempts to improve the lives and rights of indigenous Australians. In 1971 Indigenous people were counted in the census, and in 1976, the Aboriginal Land Rights Act was established. Davidson’s time with Mr Eddie exposes her to the harsh reality of the living conditions of Indigenous Australian’s throughout the 1970s, as well as inspiring a deep appreciation for the culture and connection with the land. Davidson is frustrated with the mistreatment of Indigenous people in Australia, and feels ambivalent about her status as a white, privileged, outsider in their community. Davidson confronts the racist and discriminatory stereotypes and attitudes towards Indigenous Australians, and experiences first hand the realities of the issues these people face. Davidson encounters intense generosity and friendship in the Indigenous community that she admires and presents as a stark contrast to the intolerant attitudes of white Australians in Alice Springs.

Quotes:

• “The blacks were unequivocally the enemy – dirty, lazy, dangerous”
• “Aborigines. Warm, friendly, laughing, excited, tired Pitjantjara Aborigines...” (p. 155)
• “Ceremonies are the visible link between Aboriginal people and their land. Once dispossessed of this 
land, ceremonial life deteriorates, people lose their strength, meaning and identity.” (p. 167) 


Some example sentences:

• Davidson renegotiates her identity and relationship with the land after learning from the Indigenous Australians.
• Davidson condemns the racist attitudes of white Australians towards the aboriginal people.
• Davidson embodies the changing attitudes of young Australians towards aboriginal Australians, endorsing a respectful relationship with the traditional land owners.

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INTO THE WILD

Social criticism of materialistic excess

While Into the Wild is set in the 1990s, McCandless’ formative years were the 1980s – a decade characterised by the consumerism, extravagance, and materialism of President Reagan’s America. The reverberating effects of this time period inform McCandless’ general outlook and disdain for American society. Whilst this contempt for consumerism is one motivation for McCandless’ actions, he is equally troubled by the family violence and dysfunction he experienced as a young man. This traumatic past informs his extreme actions and outlook.

Example sentences:

• Penn exposes the effects of materialistic society on young impressionable people.
• Penn explores the consequences of experiencing childhood trauma, and how this manifests in adult actions.
• Penn condemns the expectations of 21 st century nuclear families.
• Penn endorses the liberating power of familial love and relationships.

Depiction of the unparalleled power of nature and man’s inability to contend with it

Inspired by Thoreau and London, Chris seeks enlightenment in the wild. Despite a philosophical understanding of the power of nature, Chris believes he can survive the untamed wilderness of Alaska. Although nature is the locus for self-realisation and growth for Chris, it is also what destroys him. As the viewer watches him slowly deteriorate, we come to fully comprehend the force of nature – suggesting man’s inability to control it.

Some example sentences:

• Penn’s depiction of McCandless’ deterioration suggests human’s inability to control nature.
• Penn endorses the liberating power of literature, but cautions the idealism contained within romantic depictions of nature.

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LITERARY TECHNIQUES

Narrative Voice

An important aspect of Into the Wild to consider is that McCandless’ story, while true, is told through Sean Penn’s directorial lens, which is in turn based on Jon Krakeur’s book. The story is informed by McCandless’ writings, and interviews with those who knew him, but is ultimately a work of artistic interpretation. Consider how this affect’s a viewer’s perception of Chris, does this raise questions around representation and identity? This is in direct contrast to Tracks, which is a first person, linear past tense, autobiographical account of the writer’s experience. Where Robyn is completely in control of her narrative, McCandless’ is subject to the artistic interpretation of others.

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SYMBOLS

Anthropomorphism

Anthropomorphism is defined as the attribution of human characteristics or behaviour to a god, animal, or object. Robyn repeatedly personifies the animals she encounters. The camels in particular take on their own human personalities in her life. This technique, called anthropomorphism, can be used to complement a discussion of the theme of isolation. Robyn attributes distinct characteristics to each camel, suggesting her need for companionship and the powerful absence of human connection in prolonged periods of isolation.

Davidson’s depiction of her dependence on animals reveals deeper meanings about her inability to depend on, and communicate with, humans in the same way. Robyn’s reliance on her dog, Dookie, becomes more intense as the journey continues. Upon Dookie’s death, both the reader and Robyn experience the dog’s death as a powerful blow.

Examples:

• “I am quite sure Diggity was more than a dog, or rather other than dog. (p. 207)”
• “But I said goodbye to a creature I had loved unconditionally, without question. ... I walked out into the morning and felt nothing. I was numb, empty. All I knew was I mustn‟t stop walking. (p. 223)
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• “Diggity had become a cherished friend rather than simply a pet. (p. 227)”
• Kate: “remembered humans and hated them”
• Zeleika: “had a lovely gentle nature” “the street-smart, crafty, unfazable, self-possessed leader”
• Dookie: “nominally king, but if anything untoward happened he was the first to hide behind Zeleika’s skirts”
• Goliath: “cheeky, pushy, self-centred, demanding, petulant, arrogant, spoilt and delightful”

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SAMPLE PARAGRAPHS

Prompt: Discuss the ways in which the environment assists the protagonists in their journey for self-discovery.

Introduction: In forging connections with the environment and people around us, humans end up inadvertently discovering themselves. It is this notion that resonates throughout both Robyn Davidson’s 1970 memoir, Tracks, and Sean Penn’s 2007 film, Into the Wild, where the relationships that the protagonists form throughout their journeys leads to intense self- discovery and growth. Both Davidson and McCandless seek knowledge and guidance through both the individuals they meet and, specifically to McCandless, the books he reads, citing it as a means of grappling with the fundamental stages of self-discovery. Whilst Davidson and McCandless experience different relationships with their immediate family, it is ultimately the concept of family that underpins their motivations and inspires them to pursue their journeys – both physical and psychological. Further, the respective temporal environments in which both protagonists are immersed in emerge as a distinct theme that facilitates each stage of self- discovery in the climatic lead up to the ultimate self-realisation.

Body Paragraph 1: Both Into the Wild and Tracks endorse the guiding power of influential figures on both protagonists, as a catalyst for their growth. Davidson commences her self-described ‘lunatic’ journey with little knowledge of the wild to substantiate her mammoth ambition. That her drive outweighs her preparation manifests in the early moments of the text, wherein Davidson endures a grueling internship with the impulsive ‘maniac’ Kurt Posel. This man appears the epitome of the ‘biased, bigoted, boring and above all, brutal’ man she describes as the stereotypical ‘Aussie male’. Kurt is abusive to both Davidson and his wife, but his eccentric and impulsive ways expose her to the harsh realities of bush living. Ultimately, Kurt’s guidance allows Davidson to gain the fundamental skills she needs to train camels, whose dispositions reflect the erratic nature of Kurt himself. In direct contrast to this tense, exploitative relationship, is Davidson’s nuanced and spiritually rewarding relationship with Mr. Eddie, an aboriginal elder whom she describes as a “sheer pleasure to be with”.  Despite an ostensible language barrier, Eddie’s instruction of the Indigenous Arts and Culture leave an impressionable impact on Davidson’s character and personality. By accepting Eddie’s guidance at a pivotal point in her journey, Davidson’s ambivalent sense of self, the overwhelming feeling of being an imposter, is diminished. Davidson becomes more grounded and connected to her environment; the knowledge that she derives from key characters contributes to a distinct conformational change in her personality and thus critically assists her in developing a strong sense of one self.  A similar theme resonates in Into the Wild, where Chris McCandless heavily relies upon the guidance of various prominent figures he meets throughout his journey as well as ‘the characters of the books he loved from writers like Tolstoy, Jack London and Thoreau’ whose words he could and often would ‘summon….to suit any occasion’. The fact that McCandless readily referred to the words of the likes of Tolstoy, London, and Thoreau amidst times of mental angst and challenge, is a significant reflection of not only the quintessential teacher and student relationship he shares with them, but also the level of impact they have had in shaping in the ideological processes that define Chris’s values and sense of oneself. This very idea is furthered by Sean Penn when he depicts Christopher McCandless quoting soviet Russian poet, Boris Pasternak, suggesting that humans ‘ought to call each thing by it’s right name’, following which he acts impulsively and with great haste, engineered with rapid and distorted camera movements. In doing so, Penn illustrates the importance that Chris places upon the words of such idealists to the stage where he acts upon their advice without giving them proper consideration within his literal, temporal context. The protagonists of both Into the Wild and Tracks, both rely upon the knowledge and guidance of individuals, be they physical or via literature, as a means of grappling with their fundamental understanding of the human spirit and in doing so their intricate understanding of themselves.

Body Paragraph 2: Both texts demonstrate a degree of discontentment and resent towards the institutionalized, '20th century convention' of family. Davidson describes the notion of family as “invisible ropes and chains” of guilt, she comments that families lack for the most part, a true sense of love. This sentiment is starkly contrasted with Davidson’s intense engagement with the wild, which she describes in the language of love and connection. “I love you. i love you sky, bird, wind, desert, desert, desert’ proclaims Davidson, as she describes having “no more loved ones to care about” and “no more ties” to bind her to material existence. Davidson laments the distortion of her journey for public consumption, stating “so far people had said that i wanted to commit suicide, that i wanted to do penance for my mother’s death…” this comment is one of the only references to her mother’s suicide, which can be interpreted as a catalyst for her ambivalence about the notion of family. This experience evidently informs Davidsons’s somewhat impenetrable exterior and suggests a deeper complexity to her resistance of 20th century societal expectations. Similarly, Christopher McCandless articulates a powerful contempt for family. McCandless feels impeded in his personal motivations by the familial concepts of ‘graduating college’ and ‘getting a job’ which he describes as “20th century inventions” inextricably linked with “this world of material excess”. McCandless expands on this point, commenting that his pursuit for self-discovery has ultimately resulted in ‘the killing of the false being within’, the ‘false being’ that was bound to the societal expectations and the material conventions of the time. Chris’ departure into the wild is as much of an act of punishment for his family, as it is about Chris discovering true freedom and metaphysical spirituality. It is this idea of ‘telling the world’ of his family’s misdeeds that continually motivates Chris to continue on with his journey, which is depicted by Penn through the countless solo enactments and impersonation of both Chris’ mother and father, often depicting a negative experience which has quite evidently scarred his ‘crystal like’ mind. Family is thus, a primary motivation for both key characters within Tracks and Into the Wild to firstly partake on their journey, but more significantly to discover an uncorrupted, unbiased ‘true’ version of them that had been lost amidst ‘this world of material excess’.

Conclusion: Both Tracks and Into the Wild explore the inextricable link between ones environment and their personal growth. Nature is emphasised as a world removed from the materialistic excess of modern urban life, in which one can engage with an alternative, radical set of values. Both Davidson and McCandless escape from the confinements of their lives and experience profound transformations over the course of their journeys. Thus, both Davidson and Penn comment on the omniscient, multifaceted nature of the environment around a person being instrumental in moulding each stage of the journey of self-discovery and transformation.

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*A big shout out to Suraj Hari, 2017 graduate and currently studying Medicine in Tasmania, who is a contributing author of this blog post.