My grandparents’ move to the nursing home had offered a hard lesson in the value of things. It occurred in the spring of my freshman year of college, after my grandfather had suffered a severe stroke. I was only a few months removed from my time at a Jesuit high school, where we often spent theology class critiquing American consumerism, exposing the malign influence of advertising and understanding the vanity of worshipping things. St. Ignatius of Loyola, the Jesuits’ founder, had instructed his followers not to prefer wealth to poverty, an attitude I found superhumanly ennobling and heroic. Consequently—and because I suddenly felt very guilty about my affection for clothing—I became an enthusiastic haranguer of modern capitalism. I spoke of solidarity with the poor; of radical, systematic change; of Reagan’s disastrous presidency (this, I should say, was in 2007), all while continuing to patronize Urban Outfitters, expensively cultivating a personal style best described as “unemployed 1970s music critic.” Like many of my high-school cause célèbres (the Great Society, pacifism, Jack Kerouac), my enthusiasm for anticonsumerism cooled during the first months of college from a gatecrasher’s zeal into a liberal’s conscience-assuaging principle. I was no longer refusing to buy any clothing made in Bangladesh, but I still harbored a smug disdain for the things of this world—except, of course, for books.
During the move, I had a long phone conversation with my grandmother. A frail woman for as long as I’d known her, she’d grown even weaker since I’d left for Chicago. Her voice now dragged and slurred, as if she’d always just awoken. I stood in Hutchinson Courtyard, the sort of sheltered campus grove that keeps you from considering the scene of crisis towards which the distant siren wail is heading, listening to my grandmother recount the dispersal of her things. My grandparents had a single room in the nursing home, forcing my dad and uncle to pass what remained of their life’s possessions through an unforgivingly narrow sieve. As she had throughout her life—through the Dust Bowl and World War II and the stillbirth of her first child—she set her jaw against hardship. But my grandmother was a tough lady, not an unfeeling one, and her sadness emanated from my phone’s earpiece, each strained pause suggesting truths about time, aspiration, and mortality that I could only begin to understand. But what I did recall at that moment was how much meaning, for better or for worse, we deposit in our things. “I can’t live without it” is an expression of attachment to an object, but it had become painfully literal for my grandmother. The gradual dissipation of her possessions must have looked like the very walls of her allotted time meeting in their vanishing point, which suddenly drew very near. (...)
True enough. A little more than a year after moving to the nursing home, my grandmother died. I was sitting in Hutchinson Courtyard—the same place where I’d listened to her pained account of the move a year earlier—reading Moby-Dick. My dad called to tell me the news, and the first thing I did after hanging up was circle the number of the page I’d been reading. My dad had been playing golf after visiting her at the nursing home when he learned of her death, and he kept his scorecard from that afternoon. After the funeral, he gave me one of Grandma’s Hummels, a doe-faced boy reading a newspaper, a nod to my interest in journalism. I placed it on my desk, where my hand seems to knock against it every time I reach for a pen or rearrange papers. But it was Grandma’s, so I keep it. My children will be bound to the Hummel by no such contract of memory. It is like an isotope with a short half-life, sitting on my desk while it leaks meaning.
We so often claim to be owners when we are in fact stewards. Indeed, with a sufficiently macroscopic lens, one that encompasses mortality, ownership gives way to stewardship entirely. And stewardship, with its connotations of preserving for later generations, may not be the right word, for there is no guarantee that the objects that mean a lot to us will be anything other than clutter to our descendants. The exigencies of time and the vagaries of individual experience ensure that most of what we own will speak only to us. A copy of Moby-Dick with a circle around the page number 38, a scorecard from an afternoon of golf, a postcard bearing a photo of a smiling father and his son: all of these things will someday become clutter, their stories silenced.
During the move, I had a long phone conversation with my grandmother. A frail woman for as long as I’d known her, she’d grown even weaker since I’d left for Chicago. Her voice now dragged and slurred, as if she’d always just awoken. I stood in Hutchinson Courtyard, the sort of sheltered campus grove that keeps you from considering the scene of crisis towards which the distant siren wail is heading, listening to my grandmother recount the dispersal of her things. My grandparents had a single room in the nursing home, forcing my dad and uncle to pass what remained of their life’s possessions through an unforgivingly narrow sieve. As she had throughout her life—through the Dust Bowl and World War II and the stillbirth of her first child—she set her jaw against hardship. But my grandmother was a tough lady, not an unfeeling one, and her sadness emanated from my phone’s earpiece, each strained pause suggesting truths about time, aspiration, and mortality that I could only begin to understand. But what I did recall at that moment was how much meaning, for better or for worse, we deposit in our things. “I can’t live without it” is an expression of attachment to an object, but it had become painfully literal for my grandmother. The gradual dissipation of her possessions must have looked like the very walls of her allotted time meeting in their vanishing point, which suddenly drew very near. (...)
True enough. A little more than a year after moving to the nursing home, my grandmother died. I was sitting in Hutchinson Courtyard—the same place where I’d listened to her pained account of the move a year earlier—reading Moby-Dick. My dad called to tell me the news, and the first thing I did after hanging up was circle the number of the page I’d been reading. My dad had been playing golf after visiting her at the nursing home when he learned of her death, and he kept his scorecard from that afternoon. After the funeral, he gave me one of Grandma’s Hummels, a doe-faced boy reading a newspaper, a nod to my interest in journalism. I placed it on my desk, where my hand seems to knock against it every time I reach for a pen or rearrange papers. But it was Grandma’s, so I keep it. My children will be bound to the Hummel by no such contract of memory. It is like an isotope with a short half-life, sitting on my desk while it leaks meaning.
We so often claim to be owners when we are in fact stewards. Indeed, with a sufficiently macroscopic lens, one that encompasses mortality, ownership gives way to stewardship entirely. And stewardship, with its connotations of preserving for later generations, may not be the right word, for there is no guarantee that the objects that mean a lot to us will be anything other than clutter to our descendants. The exigencies of time and the vagaries of individual experience ensure that most of what we own will speak only to us. A copy of Moby-Dick with a circle around the page number 38, a scorecard from an afternoon of golf, a postcard bearing a photo of a smiling father and his son: all of these things will someday become clutter, their stories silenced.
by James Santel, Paris Review | Read more: