Charlotte Grimshaw’s The Mirror Book, is an exercise in revisionist history as the author challenges the family narrative spun by her literary father. Professional reviews of the work are enthusiastic and flattering. They praise Grimshaw for her bravery. They recommend her writing as beautiful. She is “peerless,” they say.One reviewer suggests that a relatively minor incident in the book is a “must-read” moment. The “jam incident,” as the reviewer refers to it, is about halfway through so perhaps they didn’t get any further than that because there are portions of the memoir that are certainly more gripping than the one about the jam. In all of the reviews, there appears to be a hesitancy to offer any real critique, fostered perhaps by a small literary community and a loyalty to artists over art. As we witness this procession of praise, we are left confused, waiting for someone in the crowd to call out that the emperor isn’t wearing any clothes.
In parts, the prose really is lovely and Grimshaw’s vocabulary is often specific. Such specificity is a treat for readers, who are then allowed to conjure up more precise images as the narrative unfolds. Readers might take delight in the first time that Grimshaw refers to her mother’s behaviour as ‘histrionic.’ Some of us might even need to look up the meaning. And what a joy it is to be introduced to such precise language. Sadly, Grimshaw’s persistent use of the word soon becomes tiresome. And ‘histrionic’ isn’t her only victim. Grimshaw’s writing is littered with weary echoes of pretty phrases. Some of this is intentional and those phrases are italicised. However, in many places the repetition seems entirely accidental and the reader is made to feel as though they have misplaced their bookmark and returned to the memoir two pages shy of where they ought to be, re-reading material they read the previous day.
A clear devotee of the truncated sentence, Grimshaw uses them with reckless abandon. Often, this is an attempt to build tension and to emphasise certain ideas, but the effect for the reader is a rather unsatisfying slog. She also uses the word ‘selfie’ in a peculiar way leaving us to deduce the meaning from the context (“Mazarine was all about not being allowed to be selfie”). It’s little things like this, peppered throughout the memoir, that leave us with the impression that Grimshaw is attempting to break the literary rules before she has properly mastered them, with little consideration for the experience of her reader.
Halfway through the memoir, readers may begin to wonder whether the repetition, the short sentences, and clunkiness are all on purpose. Is Grimshaw playfully tricking us into feeling the turmoil of her experience? Does she want us to experience the confusion of trying to unpick the past and fashion it into something new — something more true to lived experience? If we are to be generous readers, we might believe this is the case. But then we might think, bullshit. The act of publishing presumes an audience. The readers of The Mirror Book have come for a memoir, not some attempt at an avant-garde immersive experience.
In the opening pages, Grimshaw assures us that she is still devoted to her parents. However, what follows is a damning account of them as people and as parents. The target is mostly Grimshaw’s mother, Kay. After reading the memoir, it would be understandable if Kay chose not to describe her daughter as ‘devoted.’ This is not to say that Grimshaw shouldn’t critique her parents’ parenting. She’s entitled to. However, if you publicly and repeatedly tear into your mother (by painting her as cold, loveless, and ultimately dangerous in her parenting style), without seeming to forgive any of her faults, claims of being a devoted daughter begin to ring false.
The Mirror Book is preoccupied with honesty and Grimshaw paints the past as a battlefield full of distortions and denials. Unfortunately (perhaps for all memoir authors), memories just aren’t very reliable. Grimshaw reassures us throughout the memoir that she has researched psychology and it’s various branches, that she is being honest and self-reflective. So it is somewhat surprising that she doesn’t, ever, acknowledge that sometimes there isn’t just one truth. She never admits that memories are malleable and that we don’t always hold all pieces to the memory puzzle. Instead, she insists that her memories, of a fairly distant childhood, are vivid and accurate and that if her parents remember things differently, they must be lying and trying to silence her.
About her philosophy and worldview, Grimshaw tells us that she is “sympathetic to criminals in the sense that we’re all victims of circumstance. There’s very little free will.” But free will — and how much or how little of it we have — is one of the most debated concepts in philosophy. Possibly, she is trying to suggest that we are products of our environment. So, while she’s writing here about criminals, essentially her sympathy lies mostly with herself — it is she who is the ultimate victim of circumstance. And that’s an acceptable argument to make. However, the argument is pushed to its limits and is applied with great convenience. Grimshaw sees herself as artistic, intelligent, literary, funny, and curious. These things belong to her — they are treasures that she has evolved in spite of her environment. However, her isolation, her inability to connect with women, her fears, her anxieties, her criminality, and her pain — all of these things are from her parents. It’s inconvenient for Grimshaw’s argument but if there is very little free will — if we are just products of our environment — then we must attribute to our parents both blame and credit a little more equally than we might like.
Some of us — Grimshaw included — have had to work hard to minimise the ongoing pain resulting from the way in which we were raised. However, as we become adults we must begin to take at least some responsibility for our actions and decisions. Grimshaw tells us that she experienced trauma as a result of her mother’s withholding and lack of empathy. And all of her behaviour can be attributed to this trauma, placing the responsibility quite firmly on her mother’s shoulders. And probably her mother was withholding and probably her father isn’t a feminist. But she spends very little time considering the possibility of intergenerational trauma and how her parents might have been traumatised by their parents. She does wonder, briefly, if life might have been hard for her mother and whether Kay might carry demons of her own. However, she makes no real effort to understand where these have come from. She denies her mother the same empathy that she herself has been denied. And perhaps that’s fair. But it’s not obvious that this was done purposefully, in the name of fairness, leaving us unsure about whether Grimshaw is the victim, the villain, or merely an unreliable narrator.
The final pages have some redeeming qualities. The end of the memoir sees Grimshaw attempt a little empathy for her mother as well as her aunt. However, this reads more like an acknowledgement of a generational difference than a desire to understand the specific pain that those specific women might have endured. Again, she fails to extend to them the almost complete blamelessness that she so generously awards herself.
By the end, we are left with a sort of sadness for Grimshaw and her family. Grimshaw reminds us, frequently, that she was trained to believe that everything was material to be used for a story. And she has lived by that creed. But maybe The Mirror Book was just a little early. Maybe with a little more self-reflection, Grimshaw might have penned a more balanced and empathetic tale — one that explored the destructive nature of intergenerational trauma, one that painted us all as victims of circumstance, and one that she could have been the hero of. Then again, maybe Grimshaw has no desire to be the hero — maybe she’s still waiting for a devoted parent to fill that role.