I don’t know about you, but this was one of my major responses to the election:

Yup, we’re still in 2012. Collective sigh of relief.

But I keep thinking back to Margaret Atwood’s dystopian The Handmaid’s Tale, written during that period of evangelical upswing, the mid-1980s. I hadn’t read the novel since I was a teenager, but picked it up again this fall as the birth control and rape conversations were flying fast & furious. The book is every bit as good as I remember, but for different reasons: whereas what I remembered was the horrifying future Atwood imagined, what I’d forgotten was the interior experience of its protagonist.

Because I think what is so chilling about this novel is how they got there, and what they forgot along the way.

Her name is Offred, and I beg you to read the novel just to find out how she has come by that awkward name. We never learn her real name. Offred’s job in this Christian future is to get pregnant on behalf of the high-ranking couple to whom she has been assigned. Like the story from Genesis in which Rachel cannot bear children for her husband Jacob, Offred has been selected to serve as the vessel for her master’s sperm and the baby that will be assigned to her mistress.

According to every single message within society, Offred’s subject position is God’s will.

As horrifying as that is, it’s worse to find two other crucial elements to the novel. The first is that she has forgotten how to live that other life, the life that existed before this new regime. For example, she encounters  a group of Japanese tourists who stare at them and want to take photographs:

I can’t help staring. It’s been a long time since I’ve seen skirts that short on women. The skirts reach just below the knee and the legs come out from beneath them, nearly naked in their thin stockings, blatant, the high-heeled shoes with their straps attached to the feet like delicate instruments of torture. The women teeter on their spiked feet as if on stilts, but off balance; their backs arch at the waist, thrusting the buttocks out. Their heads are uncovered and their hair too is exposed, in all its darkness and sexuality. They wear lipstick, red, outlining the damp cavities of their mouths, like scrawls on a washroom wall, of the time before. 

I stop walking. Ofglen stops beside me and I know that she too cannot take her eyes off these women. We are fascinated, but also repelled. They seem undressed. It has taken so little time to change our minds, about things like this.

Then I think: I used to dress like that. That was freedom.

That’s what I worry about: that we are forgetting that making our own decisions about our bodies is both legal and a guarantor of women’s political and social equality. Instead, we’re getting used to a vast cultural and governmental apparatus making decisions for us. We’re getting used to entertaining seriously the notion that abortion is something to be debated — that it is inherently suspect, dangerous, traumatic. Not just abortion: also birth control. Also how to define “rape.”

We are forgetting what it feels like to reject those views. Texas women who undergo state-mandated trans-vaginal ultrasounds when they seek abortions are learning to forget that this is not necessary. Women who vote for libertarian candidates learn to think that those candidates’ views on state-mandated anti-abortion policies aren’t abhorrent and inconsistent with their political/ economic views. We’re told daily about the new varieties of legitimate or forcible rapes. We’re learning that birth control is the new battleground — that maybe The Pill and the IUD ought to be taken away from us.

The second chilling this about the novel is Offred’s fuzzy memories of the years before — how they looked past the ways their society was changing:

We lived, as usual, by ignoring. Ignoring isn’t the same as ignorance, you have to work at it.

Nothing changes instantaneously: in a gradually heating bathtub you’d be boiled to death before you knew it. There were stories in the newspapers, of course, corpses in ditches or the woods, bludgeoned to death or mutilated, interfered with, as they used to say, but they were about other women, and the men who did such things were other men. None of them were the men we knew. The newspaper stories were like dreams to us, bad dreams dreamt by others. How awful, we would say, and they were, but they were awful without being believable. They were too melodramatic, they had a dimension that was not the dimension of our lives. 

We were the people who were not in the papers. We lived in the blank white spaces at the edges of print.

It’s mid-November, the worst of the crazies were not elected, but are we in 2012? The article in The Onion is not so sure. At the end, its interviewee explains that “while she was grateful upon learning what year it was, she had to admit that living in the year 2012 was still quite frightening.” Amen to that. Let’s not forget it.

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