4.5 stars.
The most captivating element of D. J. Waldie’s memoir “Holy Land: A Suburban Memoir” is its consummate sense of place. That said, his writing style may not be for everyone.
Waldie was the public information officer for the city of Lakewood from 1981 to 2010. Lakewood, incorporated in 1954, was the West Coast’s largest and most ambitious experiment in a new model of living following World War II: the suburb. When a large swath of bean fields was subdivided into plots for 17,500 homes and advertised, countless young families from far-flung areas were beguiled by the opportunity to move to sunny California. Once thrown together, they were expected to build a community from scratch. At its peak, the company completed a new home every seven and a half minutes.
The suburb rose from the dreams of three men, the lives of whom Waldie chronicles at length—both their business dealings and their personal lives. (In doing so, he deviates from the norms of memoir writing a bit and takes on the more traditional mantle of creative nonfictionist.) One point I found particularly poignant was that, due to the deed covenants they created, the three Jewish founders were not allowed to live in the community they themselves built.
Waldie’s parents were some of those early residents, having purchased a home in 1946. Waldie, who was born in 1948, has always lived in his childhood home. This, combined with his lifetime of service to the city he called home, made him more of an expert than could ever be possible for even the most astute researcher.
It is as if “Holy Land,” which was published in 1996, could never have been written by anyone other than the man who watched Lakewood come to life. Waldie’s sense of ordered geometry and spatial awareness transcends the story’s often-simple reportage about how the frame of each house was hammered together. It becomes a scaffolding by which the whole of “Holy Land” is constructed.
Waldie’s awareness of space and place even comes across in the book’s layout. The book is written in a meditative, spare style that evokes the tiny clapboard houses of which Waldie writes. There are 316 short sections—a very evocative number. One wonders if the 316 sections are meant to correspond to John 3:16, given that Waldie’s relationship with Catholicism is liberally dosed throughout “Holy Land” (indeed, enough to influence the title).
The author said in interviews that he chose to organize the book such that each of its 316 sections, if double-spaced, could fit on a single sheet of 8.5-by-11-inch paper. To me, this is reminiscent of the 50-by-100-foot residential lots about which he writes so poetically. The grid of Lakewood sings throughout. (However, this use of data as poetry may not seem as effective to all readers.)
Waldie possesses a mason or carpenter’s eye for detail. He meshes the deeply personal with the deeply communal. Never maudlin or self-pitying, the narrator of “Holy Land” recounts his relationships with his family, his God, his city, all the while interspersing statistics about shopping centers, or his musings about the construction of this outwardly unified yet increasingly disparate community.
The spareness and unsentimentality of the prose itself evoke Waldie’s own life and lifestyle: his living alone in the home his parents bought; his waiting for years for a relationship and a future that never came to fruition; his walking forty-five minutes each way to and from his office, because, in this city that came to define the American Dream of a new automobile in every driveway, he never learned to drive. The deaths of his parents, stretched across the narrative like a tripwire, are recounted in a similarly detached style. These stories are braided throughout the book with the stories of his childhood, of the city’s first residents, and of the city’s physical makeup itself.
I admired the way Waldie was able to play with point of view. Most of the 316 sections were written in third person, both omniscient and close-third. However, many of them were written in first person, and still more were written in second person. This might seem jumbled, but to me it worked beautifully.
When speaking of something in the past that was fairly innocuous or clearly set in the past, the narrator uses first-person clauses like “when I was five.”
But when he speaks of his present self, the narrator instead says things like “He believes, however, that each of us is crucified. His own crucifixion is the humiliation of living the life he has made for himself.” (This might be my favorite quote in the entire book.)
When he is speaking to himself, either the Waldie of yesterday or the Waldie of when the story is being written, the narrator switches to second person: “At some point in your story grief presents itself. Now, for the first time, your room is empty, not merely unoccupied.”
And when he is discussing events for which he was not present, the third-person omniscient takes hold: “The men’s faces were brown on the jaw and chin, and pale above. In the fields, only the upper part of a man’s face is shaded by his hat, salt-stained along the base of the crown.”
A lifetime’s worth of singular focus on the minutiae of Lakewood yielded much rich material, though Waldie is careful to avoid salaciousness for the sake of salaciousness. Instead, by recounting interviews with builders as well as the colorful phone calls and letters he received over the decades at City Hall, Waldie reveals much about the city’s creators and residents. He details residents who collect junk in their front yards, or elderly women who have trouble navigating daily life. He discusses California water rights in detail, as well as the area’s history, geology, and geography. By doing so, he paints a far more wide-reaching picture than would have been possible through a simple personal narrative that touched on growing up in and working in Lakewood.
He also details the early days of living in a city-that-was-not-a-city: the open construction pits in which children played and died; the clay-heavy soil particular to Lakewood, which impacted the games he and his brother played with their toy cars; the particulars with which one city tree was planted in front of each house. Rather than just state that each house got one tree, Waldie recounts which types of trees were used where; which proved the most hardy; which methods residents who did not want a tree in front of their house used to kill the tree; which methods were most effective. By showing us these details rather than telling us what they mean, Waldie allows the reader to formulate their own conclusions, and does not force them into taking sides or experiencing a particular emotion.
Waldie spent a good portion of the book describing Lakewood Center, which became the model for how future shopping centers would be built. The May Company store in the nascent mall had four massive, distinctive “M” logos atop the roof, facing in all four cardinal directions. The logo was visible all over town, Waldie said. In his narrative it took on the qualities of the ever-watching Eye of Sauron, but without resorting to any emotional or sensational language. He also wrote of how the parking lot was constructed on a slope, so as to make passersby focus on the prominently visible May Company and believe that there was plenty of parking available. Ever since I read this, I have begun scanning mall parking lots as I drive by them, looking to see if this tactic was used elsewhere.
As someone who grew up despising having to grow up in my own mid-1950s neighborhood of tract homes and writing acres of terrible poetry (and one terrible computer game) about it, I was enchanted by Waldie’s take on the suburbs, and found my own prejudices rebuked. Waldie cautioned against the dangerousness and ease of disdaining the suburbs, suggesting there was something more there for residents and readers than what stereotypes and the popular media suggest.
I was shocked to find that I believed him.