William Kurelek’s joy

This week, in the local used books establishment, I found a real treasure: Kurelek’s Canada (Pagurian Press, 1978), which is no longer in print. It contains more than 30 reproductions in colour, as well as some in black and white, of the paintings of William Kurelek (1927-1977), and also his writing about them. And all this for only a dollar!

I’ve liked Kurelek’s work ever since I first encountered it, through A Prairie Boy’s Winter (1973) and A Prairie Boy’s Summer (1975), and then his wonderful A Northern Nativity, which pictures the holy family in a variety of ethnic and geographic settings — from a fisherman’s hut to an Amish Mennonite buggy to a boxcar to a soup kitchen. For many years, until they became just too faded, we had four framed calendar prints of some of the prairie scenes hanging on one of our walls. 

Kurelek had an unhappy childhood in many ways and a complex relationship with his father — both hating and worshipping him, he said later. He was the oldest of seven children of a hardworking prairie couple (Alberta and Manitoba), his parents of Ukrainian immigrant origin. He was painfully shy, sensitive, artistic, but inept at those mechanical and physical things that might have earned his parents’ praise. So powerful was his desire to do art, however, that he risked their disapproval to study it. 

In 1957, Kurelek risked his parents’ disfavour once again by converting to the Roman Catholic church (his family had been nominally Orthodox). His mother, he writes, was “particularly vocal in expressing her view that religion killed joy.” Yet the theme of Kurelek’s Canada is joy, he says in his foreword, “my view of joy, both remembered and observed, in this my native land.”

Kurelek was also a “message painter,” doing a series of 160 paintings on the Passion of Christ, for example, housed at the Niagara Falls Art Gallery, but there’s no didacticism in these paintings of ordinary people in the various parts of this country doing such ordinary things. They stir joy in me too, over the colours, over his sense of the land, its diversity and yet the way its parts cross-reference each other: the land in Manitoba “so flat it is like being on an ocean” and then the ocean off Nova Scotia giving him “the same feeling as the prairie in winter when the landscape is an endless series of wind-sculpted snowdrifts…”

Kurelek’s sensitivity to this country’s landscapes and history, and his sensitivity to the pleasures and dreaminess of being young, have always resonated with me. It’s as if his memories are my memories too, no matter how different the details.

"Skating on Spring Run-Off," pages 98-99

 

But in studying and enjoying my “new” book this week, I find this artist is giving me something else. He’s giving me memories of my father. What do I mean? Well, it occurred to me that the specific references in so many of these works belong to Kurelek’s generation, which of course, is my father’s generation as well. That’s obvious enough, but I never thought of this before, because I didn’t need to, I suppose, just delighting in them for my own reasons. Now, however, my dad (88) has Alzheimer’s disease and is so very gone from us already, and in the last weeks declining even further. 

I took the Kurelek book along when I went over to see him yesterday afternoon. He was in bed, mostly sleeping. When he opened his eyes, I showed him “Skating on Spring Run-Off.” He looked at it but he didn’t seem to see it.

I see it though. I see his being, his memory, there. He was a boy of the farm, a boy of hard work, close to his horses and dogs, a boy sensitive to the land and the seasons, an athletic boy too, amazingly athletic actually, and here he is again, skating where the ice is found, “skim[ming] over the prairie surface with breath-taking ease,” feeling as the artist also remembered it when he painted the scene, “as though you have wings on your heels.” 

Has this ever happened to you, a familiar story or beloved artist’s work suddenly meaning something else for you altogether? 


What book could I be?

Over at the blog “Considerations,” David Warkentin tells how he recently spent a couple hours in the library of Douglas College, being a book. It was part of  the Living Library, a movement designed to “promote dialogue, reduce prejudices and encourage understanding” amidst the diversity of our pluralistic world. It’s all about “engaging people,” he explains, “instead of just borrowing books.” David chose the title “Engaging Our Stories – Living Amidst Spiritual and Religious Diversity” for his book-self, and people could “borrow” him for up to a half-hour to discuss anything related to his topic. 

This sounded like a wonderful idea, and it got me thinking. What book could I be?

Most days I’m not an expert at anything, but I imagined for a moment that I might land in the “how-to” section of the library. Next I had some fun at my bookshelves, perusing them for what title(s) I might choose for myself. Here’s what I came up with — borrowing only the title, please realize, and not the contents! 

1. On the writing life.

Let’s see… How about Great Expectations (Dickens), or, continuing the metaphor more realistically, All Things Are Labor (Arnoldi). No, that just sounds pretentious. I think Wilderness Tips (Atwood) should do it here.

2. On marriage.

Well, besides 35 years of experience, what do I know? Two Solitudes (MacLennan) for starters. Marriage is good and definitely worth the perseverance, though, so let’s call me-on-marriage The Progress of Love (Munro).

3. On parenting.

Oh my, the possibilities are endless here! Expensive People (Oates), or Here Be Dragons (Newman). A Multitude of Sins (Ford) — mine, I mean — and then they’re Gone with the Wind (Mitchell). On balance, though, A Good House (Burnard). But it all comes down to two pieces of advice:  See the Child (Bergen) and Mercy Among the Children (Richards).

4. On the life of faith.

Well, that’s The Heart of the Matter (Greene) and some days, Such a Long Journey (Mistry). But perhaps what I’d like to get at is mystery and very life itself. How about Breathing Lessons (Tyler)?

5. On becoming an “elder” (chronologically, that is, not a position in the church).

Just at the very beginning here, so what I know so far is Independence Day (Ford), and The Reprieve (Sartre). Also a chance for Final Payments (Gordon) in a metaphorical sense, though when the recession eats at our RSPs, literally too. One faces ahead The Remains of the Day (Ishiguro), finds oneself in The Summer before the Dark (Lessing). The dark of death, yes, but only as transition. On, on, on, then, to The Radiant Way (Drabble).

(Thanks, D.W., for the idea!)

In the desert

 

Orchids in the arid Chaco, Paraguay (Dueck)

 

David Bentley Hart, in Atheist Delusions: The Christian Revolution and Its Fashionable Enemies (see previous posts), is not  optimistic about the state of post-Christian culture, with even its “tribe of the New Atheists” unable “to produce profound unbelief.” But still, the fear is real — if post-Christian, then post-human. Banality is one thing, but “monstrosity” another: “knowledge as power — unmoored from the rule of love or simply a discipline of prudent moral tentativeness–”

“Nietzsche,” Hart writes, “was a prophetic figure precisely because he, almost alone among Christianity’s enemies, understood the implications of Christianity’s withdrawal from the culture it had haunted for so many centuries.”

How do we live in the wake of such disappearance? 

Here Hart offers a final brief “lesson” which we puzzled over a little at our discussion of the book on Wednesday evening. It was precisely when Christianity was “on the verge of assuming political and social power” (Constantine) that Christian monasticism began “to flower in the Egyptian desert,” when the desert fathers and mothers began to devote themselves to prayer, fasting, charity.

From them another current opened:

…a renunciation of power even as power was at last granted to the church, an embrace of poverty as a rebellion against plenty, a defiant refusal to forget that the Kingdom of God is not of this world. [240]

Those Christians sought out the desert “as a shelter from empire.” Today, Western culture “threatens to become something of a desert for believers.” 

So we’re  in the desert already. Can we cultivate, as the desert fathers and mothers, “the pure eye (that could see all things as gifts of God) and the pure heart (that could receive all persons with a generous love)”?