I admit that in my literary tastes, I am vaguely stuck in my ways. I should admit right now that I am just not a non-fiction gal, especially when it comes to autobiographies. It’s not that I’m uninterested in other people’s lives. As a matter of fact most of the autobiographies that have been pressed on me over the years have been very good. However, I always find it vaguely depressing to  find myself staring at rows upon rows of them in a bookshop, knowing that 90% were ghost written due to the fact that the subject was lacking in a) the talent to tell their story themselves or b) anything of value to say. What I’m saying is that a 20 year old pop star should not feel that they should be afforded the same respect involved in the “telling of their story” as say, Nelson Mandella.

Blogs are more to my autobiographical taste; small, honest accounts from day to day living. Blogs have somewhat spoiled me for other forms of memoir writing due to the ocean of writing talent out there in cyberspace. I read at least 6 blogs who’s authors are more qualified to be published that those of some of the bland, forgettable literature that’s graced my reading palette recently.

Before I left the States, my mother gifted me her copy of “Mennonite in a Little Black Dress” by Rhonda Janzen. I’d seen the write up of the book on the NPR website some time back, but was waiting for the paperback before purchasing. Having often described myself as a “Mennonite by Association”, (even since my slide into agnosticism) I was interested to hear what Janzen had to say about the religious sub-culture that played such a large role in my young adult life.

I have trouble writing coherent book reviews when I have mixed feelings about a piece of work; Partly, I suppose, of my longing not to be needlessly critical of something that, on some levels, I kind of enjoyed,  but at the same time feeling the need to express the wrongness that I felt pervaded the text.

I suppose my largest beef with Janzen’s memoir was that it didn’t really offer up any surprise insight into Mennonite or Anabaptist culture, making the title vaguely misleading. (Certainly, she is not the first to have grown up in a conservative religious culture who made her break from them into the world of “reason” and academia only to return with a personal life in ruins.) After a year in the life of Job during which she suffered complications as a result of a botched hysterectomy, a devastating car accident and the breakdown of her already extremely broken marriage when her un-medicated, unstable, bipolar, bisexual husband leaves her for a man he met on the internet, Janzen promises a heartwarming story of a return to her roots.

Only, this story never seemed to materialize. What followed seemed to be a teasing and often sarky indictment of her conservative roots as well as seemingly good natured (but not quite) portraits of her family.

Janzen’s writing style is compared over and over in reviews to the late Norah Ephron’s, which I didn’t find to be the case. Ephron, although a mistress of satire, was gentle to her subjects, showing a deep undercurrent of abiding affections. Janzen is often biting. To soften some of the often sharp humour with which she brings to light her family’s traditions and foibles, I think I would have like to have seen Janzen more fully acknowledge the debt of care that she owed to her parents and the Mennonite community in general during her healing process, as she spends a lot of the memoir coming across as an ungrateful and bemused observer to the whole situation. My experiences both during college and after with Mennonites left me profoundly grateful for their welcome and hospitality. It is to these experiences I turn again and again when confronted with yet another assault upon my faith in the goodness of other people. I was surprised that Janzen excluded much of this oft remarked upon Mennonite trait in her observations.

Upon moving to Minneapolis soon after college, my roommate, the Reverend Doctor and I quickly became acquainted with the local Mennonite congregation. (Of course, this was only after an obligatory visit by the local Lutherans 3 days after we moved in. It was like, “How did you guys know we were HERE?”) It was only a matter of 2 visits before we were asked by a friendly couple what our plans were for Thanksgiving. (Food poisoning, if we were honest about the chances of either the Reverend Doctor or myself at the time preparing anything that REALLY REALLY had to be heated to a certain temperature.) When we said we weren’t sure, there was no question that we had to spend it with their family. So, on Thanksgiving Day, two post-college young adults who both missed their families back home spent the day with hugely welcoming strangers. Although the name of the family escapes me now, it still serves as a tremendous object lesson into the nature of goodness.

In the same vein, I feel that I owe a great debt of care to the family of The Reverend Doctor, during my time at college for the many meals I consumed under their roof, the assistance that they offered in many matters of my own making and also, especially for a cat that was unceremoniously dumped on them due to the fact that the Reverend Doctor and I were slightly deluded about our chances of finding somewhere to live that we could house said creature. So, to them, my humble apologies and my grateful thanks. Sorry about all of the hair.

My own Mennonite experience differed wildly from Janzen’s. Her constant references to the dourness of the tradition were puzzling, as I never got that impression from either my PA Dutch Mennonite relatives or those that I met at Goshen College. The Mennonites I know are all about a good time. A bountifully laid table. Singing. Playing games with such vigor that bones get broken. Getting naked. (Well, that was probably just Mennonite college students. Or maybe just because it was the midwest and everyone’s gotta make their own fun.) Although I skipped enough of my weekly chapel requirements to necessitate taking an extra class at the end of my college career to make up for it, (during which I wrote a 20 page paper in defense of pornography. So, no chapel PLUS I got to look at porn for a month straight. WIN.) you’d better believe that my butt would always be firmly attached to a pew on days when there was a hymn sing, lead by the college’s rather eminent choir master. Attendance in chapel on those days was at an all time high, often with students standing in the back, sharing 3 to a hymnal. A tradition who’s youth take so much joy in 4 part harmony, acapella singing is anything but dour. One of my favorite musical memories is singing the much beloved Hymn 606 with fellow theatre folk on a hotel balcony in Green Bay, Wisconsin and receiving an appreciative round of applause from the bar and the lobby 7 floors below.

I acknowledge that the conservatism that Janzen harks back to at numerous points in her narrative might be more recognizable to those who grew up in a strong Mennonite tradition, which I did not. Although my mother attended a Brethren Church (another close Anabaptist relation to the Mennonites) I personally spent most of my youth in a large, mostly liberal urban Methodist congregation where I participated heavily in the youth group. Among the board games in the basement where we met there was a Ouija board, who’s presence was never remarked upon as being ironic in the slightest.

It often amazes me that I could once summon it in myself to be offended by the some of the conservatism of the college which I willingly attended. What was it that I expected, exactly? While Janzen had no desire to maintain ties with a faith tradition that she repeatedly bumped her head up against, I WANTED to maintain ties to this community that at one time nourished me in many ways. But I wanted it on MY TERMS. This, of course is the arrogance that can only be maintained by the idealism of youth. I remember attending a wedding at the rather conservative Mennonite church of one of the branches of the Reverend Doctor’s family during which the pastor inexplicably threw in an earnest condemnation of homosexuality. At the time, I remember that my youthful “justice” hackles were well and truly raised, but with more time and experience under my belt, I feel it MORE begs the question “Do you really need to condemn the practice of homosexuality so strongly during a wedding ceremony? Of, you know, two straight people?” (Perhaps just to get across the point that, “No matter how bad the marriage goes, guys, THERE IS NO EXCUSE FOR GOING TEH GHEY, OKAY?”)

Janzen spends a little time in the dying chapters of the book giving the reader a rather confusing, bare bones account of the Mennonite’s experiences in Russia during the time of Catherine the Great. While this is all well and good, it might have behooved her readers if this chapter had been closer to the beginning and had been more of an “Anabaptists for Dummies” primer which would helped in the understanding of Mennonite origins. It would have suited her writing style perfectly, so left me wondering why she didn’t do it and rather spent more time on telling her readers what Mennonites are NOT rather than what they ARE.

I feel like there are a million more observations I could make regarding “Mennonite in a Little Black Dress” and my own experiences with Mennonite culture, but it seems to me that a book review should not have more to say than the book itself, so I shall have to content myself to conclude that it was spiky when it should have been sentimental, bitter when it should have been kind and repetitive when it should have been surprising. The warmth of the tradition that undertakes service in both their communities and the world at large not to prostheletise, but from a deep commitment to social justice and the exhortation of Christ that “whatsoever you do to the least of these my brethren, you do also unto me.” is worth more than the one liners that Janzen often confines it to