Thursday night, our friend David Boatwright met Caroline and me at the Terrace Theater to check out the Ethan Hawke Flannery O’Connor biopic Wildcat.^[1]  It’s gotten mixed reviews—hovers around 5 on the Rotten Tomato ten point scale— but I wonder if to fully appreciate the film you need to be familiar with O’Connor’s work. Throughout the action, Hawke and fellow screenwriter Shelby Gaines intersperse fiction from O’Connor’s canon into the story of her adulthood, but if you’re unfamiliar with her stories — e.g., “Parker’s Back” or “Revelation”— you very well may find the film quilt-like, a series of narratives stitched together that don’t create a comprehensive or unified overview. Brandon Yu, who reviewed the movie for New York Times, complains, “Half-sketched and sometimes hard to follow, the stories glimpsed here ultimately fail to produce a fully legible or consistently engaging arc of what must be a roiling inner world.” However, if you’ve read the stories, this is not the case. You see how they came to be via her daily interactions with others and understand how the stories embody her Catholic vision.

I don’t think the Hawkes (Ethan’s daughter Maya plays O’Connor and his wife Rachel is credited as a producer) necessarily set out to produce a fully integrated masterpiece like Citizen Kane but rather made the movie as an homage to Flannery, an artist of the highest caliber who simultaneously can make you laugh out loud and feel pathos. Maya Hawke discovered O’Connor in high school, used O’Connor’s Prayer Journal for her audition monologue at Julliard, and essentially became obsessed with the writer. 

I can empathize. I’ve learned a lot from Flannery O’Connor about writing fiction. Not only that, but her stories are so fun to teach, are so well crafted with each element of the plot — name selection, physical description, characterization, symbolism, and tone—linked to a common central theme: in a Catholic universe underserving people can be granted grace, even in the seemingly godforsaken Southern Gothic world of rural Georgia. 

Take the story “A Good Man Is Hard to Find,” for example, which dramatizes a family vacation where a mother, father, two bratty children, an infant, and a grandmother are murdered by an escaped convict called the Misfit. Yet I’d classify the story as a comedy, both in the literary sense and also in the Medieval sense of “The Divine Comedy” where a soul moves from darkness to light. The grandmother in the story is a self-centered pain-in-the-ass who essentially causes the wreck that allows the Misfit to murder the family and steal their car. However, at the very end of the story, grace descends upon the old woman when she sees how miserable the Misfit is and tries to comfort him:

[The Misfit’s] voice seemed about to crack and the grandmother’s head cleared for an instant. She saw the man’s face twisted close to her own as if he were going to cry and she murmured, “Why you’re one of my babies. You’re one of my own children!” She reached out and touched him on the shoulder. The Misfit sprang back as if a snake had bitten him and shot her three times through the chest. Then he put his gun down on the ground and took off his glasses and began to clean them. 

Hiram and Bobby Lee returned from the woods and stood over the ditch, looking down at the grandmother who half sat and half lay in a puddle of blood with her legs crossed under her like a child’s and her face smiling up at the cloudless sky. 

illustration by Jeffrey Smith

Note that her “legs are crossed,” an obvious Christian symbol, “under her like a child,” which suggests innocence regained, and that she is “smiling up at a cloudless sky.” In O’Connor’s Catholic universe, this amounts to a happy ending for the Grandmother’s death comes at a moment of redemption. This message is no doubt alien to most contemporary US citizens; however, as the movie makes abundantly clear, she wasn’t writing for the materialistic middle class. 

“Either one is serious about salvation or one is not,” O’Connor writes in Mystery and Manners. “And it is well to realize that the maximum amount of seriousness admits the maximum amount of comedy. Only if we are secure in our beliefs can we see the comical side of the universe.”

For me a movie is a successful if I think about it a lot after seeing it. In the wee hours this morning, as I wandered the barren moors of my insomnia, I thought about how the subdued colors of the film in general and threadbare genteel shabbiness of her home in specific underscore the profound melancholy of Flannery O’Connor’s life. She had studied at the famed Iowa Writer’s Workshop, hung out with Robert Lowell and Katherine Anne Porter, but after developing lupus was exiled from a literacy life in the North to a suffocatingly provincial existence on a farm in Milledgeville, Georgia, There she worked in pain and physical decline until her death at 39, all the while being totally unappreciated by her homefolk who found her fiction to be inaccessible and life-negating.

My only gripe is that the Hawkes’ depiction of O’Connor lacks the dry humor that she demonstrated in her letters. Maya Hawkes’ acting is superb, but she portrays O’Connor as sort of a rigid, humorless young woman on the spectrum whereas in reality O’Connor was fun to be with. I once had dinner with the late Ashley Brown, a professor at the University of South Carolina, who was close friends with Flannery and who appears often in her collected letters. I asked him if she were as severe a Catholic as the stories suggested, and he said, “Oh, no, not at all. She was delightful, very witty, fun to be with.” Then he whipped out photo albums featuring pictures he had taken of her with her peacocks. She was often beaming in those photos.

Nevertheless, by external standards, her life was bleak, and the film’s underscoring of that fact has made me appreciate her achievement even more. To see her alchemizing on screen the characters from her daily life into the immortals of her stories is very satisfying indeed. I also appreciate the way she didn’t outline her stories but had them unspool spontaneously from her subconscious, which is the way I also write fiction.

I’ll leave you with this delightful seduction scene from “Good Country People” where in a hayloft Manly Pointer, a door-to-door Bible salesman, demands that one-legged hot-to-trot nihilist Hulga Joy Hopewell say the words “I love you” to satisfy a mechanical formula he insists must be followed as a prerequisite for sex:

The boy’s look was irritated but dogged. “I don’t care,” he said. “I don’t care a thing about what all you done. I just want to know if you love me or don’tcher?” and he caught her to him and wildly planted her face with kisses until she said, “Yes, yes.”

“Okay then,” he said, letting her go. “Prove it.”

She smiled, looking dreamily out on the shifty landscape. She had seduced him without even making up her mind to try. “How?” she asked, feeling that he should be delayed a little.

He leaned over and put his lips to her ear. “Show me where your wooden leg joins on,” he whispered.

I often say that my novel Today, Oh Boy has the most unerotic sex scene in all of American literature, but now, rereading the above, I take it back.

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^[1] Although better known in Charleston a muralist and a painter, David is also a filmmaker, and sitting next to a filmmaker made me pay closer attention to technique, which is a good thing. 

America, Good Luck by David Boatwright