Tag: Cereus Blooms at Night

Returning to Childhood: Agency, Love, and Care

Childhood is central to the plot, imagery, and meaning of Cereus Blooms at Night by Shani Mootoo — childhood is the time and site of both creation love but also the absolutely brutal abuse and rape that Mala — Pohpoh — Ramchandin endures from her father from a very young age. There are many passages, however, especially in the beginning, where childhood is alluded to by Tyler, or compared to things that are not childish to diminish them. This puts childhood at the forefront of the novel immediately, and in association with Mala in her helpless old self.

“‘Mr. Tyler, I know that you had formal training… but that does not give you the authority to make up rules for yourself. You will always find troublesome residents but in the end, at their age, they are all like children. And when children misbehave, you have to discipline them'” (13-14).

This passage establishes a parallel between childhood and diminished value or agency of whatever it is compared to in that moment. In this case, Sister rids the elders in the home, especially Mala, of their agency as adults by telling Tyler “they are all like children” and “misbehave” (13). Mala had almost no agency as a child — she and her actions were owned by her father, and that connection is made before we as readers even know her story. However, the stripping of agency by others, by outsiders to her life, is contrasted by the way that Tyler treats her as lonely, misunderstood, and in need:

“I sat by her head, slipped my arm under her back and pulled her into my arms. I held her against my chest, rocking her until the first streaks of morning light broke through the pitch-black sky” (21).

As he “held her against [his] chest” Mala seems small, like a baby; the word “rocking” is associated with rocking a small child to sleep when they’re restless (21). Now, instead of child as a demeaning association, the imagery is of comfort, solemnness and melancholy of a crying baby. Someone is there for her in a way a parent would be, not only in a moment where she has no one by her side, but in a lifetime parental abuse as well as absence.

The imagery of a child in Mala in her present narrative as a very old woman is threaded throughout the novel. The imagery shifts to an air of innocence and childish joy and love, rather than child helplessness and lack of agency by the end: “She giggles and twitches her feet…On visiting days she wears a garland of snail shells about her neck” (247). The snail shells are representative of the small parts of love and play she had in her childhood, an image that is established throughout the novel. In her last years, perhaps Mala is reclaiming her childhood and the moments of care and love Pohpoh had amidst the horrible pain of her childhood cut short.

 

Living through Trauma: Emotions and Imagery

“On relaxing she was overcome by the rage that seeped into her veins. At times like these she felt inflamed to the point of wanting to tear and scream into her father’s room, of screeching so piercingly that she disabled him, of punching him in his stomach over and over until he cried like a baby, admitted how loathesome he had been and begged hers and Asha’s forgiveness. But at such times her rage was usually muffled by a sudden injection of good sense. The success of an adventure like the one she was embarking upon depended on the control of all her faculties. Anger, hatred and even fear could very easily trip her up. Pohpoh worked on finding that perfect balance between being rigidly alert and dangerously relaxed” (Mootoo 143). 

This paragraph is incredibly evocative, beginning and ending with “relax” in some form despite being filled with volatility and pain. It explores how Pohpoh copes with the abuse she is enduring. Especially as she takes on the role of mother for her younger sister, she is learning to be wise, mature, and “alert” as a survival tactic and a trauma response. This continues into her adulthood and the relationship she forms with her younger self; Part Two states “her body remembered” despite the years Mala has lived without her father (Mootoo 175).  

The gradual rise of anger in Part Two is fascinating. As it becomes clear to readers that Pohpoh is the same woman who will later be accused of killing her father, more prose is dedicated to Pohpoh’s flashes of anger and resentment. Her desire to “[screech] so piercingly that she disabled him” calls to mind a Banshee. These supernatural creatures in Irish folklore are said to wail the night of a family member’s death—a wail which only the doomed person can hear (Britannica). Given Mootoo’s openness about being born in Ireland, and Cereus’ multiple references to the “Shivering Northern Wetlands,” it is plausible that this allusion was intentional (Mootoo 191).  

Next in the passage, Pohpoh daydreams about punching her father, which reminded me of a younger media connection. I would put that sentence—and Pohpoh’s story—in conversation with the Front Bottoms song “Father,” which begins with the lyrics, “I have this dream that I am hitting my dad with a baseball bat, and he is screaming and crying for help / and maybe halfway through, it has more to do with me killing him than it ever did protecting myself” (YouTube). This song also references rape as a mechanism of colonialism, violence, and gender stratification; what I will focus on is emotion, and how Pohpoh processes her feelings in Cereus. To me, the novel seems informed by psychological academia. Pohpoh feels guilt for “betraying” her father despite doing nothing wrong (Mootoo 212). Even Asha says in a letter that Pohpoh worries about her father in a way that seems counterintuitive to the untrained eye (Mootoo 244). These complex expressions of shame, rage, and fear are characterized well for a young girl growing up in a house of abuse. It is no wonder to me that this book resonates with survivors on a large scale. 

Gratifyingly, Cereus gives Pohpoh the time to feel horrible and angry and sad, but it also gives Mala the time to feel proud and victorious. I was elated by her sass when she told the constable about “a daughter’s duty” (Mootoo 182). Mala in the present is repeatedly described as defiant, in possession of “an insistence of her own” (Mootoo 182). She built her own life with a lush garden where no one dares to bother her. Mala is living with mental health issues and psychological pain which linger throughout the novel, but on the last page of the book she “[trembles] with joy” (Mootoo 249). She won, and her triumph is shared with Otto and Tyler.  

Works Cited 

“Banshee.” Encyclopaedia Britannica, Encyclopaedia Britannica, inc., www.britannica.com/topic/banshee. Accessed 2 Apr. 2025.  

Mootoo, Shani. Cereus Blooms at Night. Grove Press, 1996. 

The Front Bottoms. “Father.” YouTube, 14 June 2020, https://www.youtube.com/watch?v=xOXJZ9nh9Mw. 

Cereus Blooms at Night and Language Use

Throughout the novel Cereus Blooms at Night by Shani Mootoo, language is a source of control and autonomy for the main character Mala. This reflects the author’s deliberate word and language choices throughout the book to develop the characters identity in different ways. 

The author uses language as a tool of developing identity. When Ambrose’s wife leaves him, he corrects her writing. His view and use of language, which he used a lot with Mala and barely ever used with his current wife because he was asleep most of the time, show his attitudes towards the two of them. I took Mala’s control and limited use of language as a way for her to have control over an aspect of her life. Malas upbringing, from being left behind by her mother to the extensive rape from her father she had to battle, has left her no room for control in her life. Her father controls where she goes and what she cooks, and Mala has to obey due to his violence. Once he is gone and Mala is on her own, she can take control of herself and identity. 

The author says “Mala gives up verbal language, while I use verbal language to detail her trauma and her triumph. To my mind, her abandonment of this language and my use of it are only different sides of the very same coin.” (Mootoo, 111). This further shows the sense of control Mala has over herself now, she can control what she tells Tyler, her life is no longer someone else’s. Mootoo uses specific words to show the relationships and identities of characters. I saw this in the discussion of Mala’s father, “Pohpoh was what her father had lovingly called her since she was a baby…but when Chandin Ramchandin started touching her in ways that terrified and hurt her…” (Mootoo, 200). When talking about the past and their father daughter relationship, the author uses the titles “Poh Poh” and “father”, but when talking about the brutality, the author says “Chandin Ramchandin” and “Mala”, which is what PohPoh changed her name too because Mala reminded her too much of her fathers actions towards her. 

 

Sexuality and Gender in Cereus Blooms at Night

A few weeks ago, my mother and I had a conversation about the relationship between gender and sexuality. Specifically, she told me that the acronym LGBT confused her, and she didn’t understand why the T was included alongside the LGB. Why do we think of gender and sexuality as belonging under one umbrella? Why are straight trans people considered part of the same group as gay cis people? What connects them? This isn’t a question I’ve thought much about before, and I wasn’t sure how to answer her. I tend to consider gender and sexuality as inherently linked, in the way that a person’s sexuality relates to the gender(s) they’re attracted to, or how a person’s gender influences the way they define their sexuality. However, I think there is a deeper connection here than a simple reciprocal relationship, and I think Cereus Blooms at Night provides a good lens through which to explore this question. I want to use this text and the character of Tyler to explore how gender and sexuality are related, specifically in terms of Tyler’s own sexuality and gender identity. 

There are two main elements to Tyler’s queerness: his* attraction to men, and his femininity. Tyler seems to have become comfortable with his sexuality before the text begins, and though he never explicitly labels himself as “gay” or “queer” or even “attracted to men,” neither does he hide his sexuality or speak around the moments when it comes to the surface of the text. While his attraction to men is made very explicit early on in the text (at the moment when the officers bring Mala to the Alms House [9-10], and when the doctor arrives to examine her [22]), his femininity starts out as more implicit, shown through his preference for a traditionally feminine career and his lack of traditional masculine abilities (his account of the physical labor he was assigned at the Alms House especially affirms this [10]). It wasn’t until Mala steals the nurse’s dress for him (75-78) that I began to consider his identity as other than an effeminate gay man. As the text progresses, Tyler’s femininity and non-normative gender identity become more and more explicit, until the very end of the book when he puts on makeup and the nurse’s dress to meet Otoh and Ambrose, appearing the most feminine that he has throughout the entire text (247). 

Tyler’s experience with gender and the social repercussions of not conforming to heteronormativity reflect our own society and recent attitudes around queer identities, specifically in the way people tend to be more comfortable with queer sexualities than with queer gender identities. I think the reason Tyler is more explicit about his sexuality than his gender identity is because gender can be a difficult concept to tear away from heteronormative ideals, more so than sexuality. Identifying as a man who is attracted to other men begins to align Tyler with (straight) women and starts chipping away at the boundaries of heteronormativity. Once he is comfortable with his attraction to men, he can begin exploring what his femininity might mean – and that is the journey his narration shows the readers. 

 

* The first question I had when considering Tyler’s identity is what pronouns to use. Because the text primarily identifies him as male, I could use masculine pronouns for him; however, I could just as easily read the ending of the text as a declaration of identity, and argue that Tyler’s feminine presentation is a sign to use she/her pronouns. Or, I could read the ambiguity of Tyler’s gender as a reason to use they/them pronouns. For the sake of clarity, and because Tyler presents as a man for the majority of the text, I decided to use he/him pronouns to refer to him. However, it appears that the text would just as easily support a different set of pronouns. 

Scared In The Dark, Yet Safe Because We’re Blind

Shani Mootoo states in her novel Cereus Blooms at Night states that, in the name of sexuality and/or gender identity, there is a “limbo state between existence and nonexistence” (Mootoo, 77). I see this as a safety blanket, yet at the same time an unbelievable, undefinable danger zone. This is safe, as priorly stated, yet also scary and shameful, especially in the name of sexuality and/or gender identity.

One being neither “properly man nor woman but some in-between, unnamed thing” allows for different interpretations of the “truth,” but in the end, left to be defined by the “victim” (Mootoo, 71). I say victim because this uncertainty is not a choice. It is this “definition” of one’s personal sexuality and gender identity, and the comfort of not associating one way or the other that acts as a safety blanket. It is safe to not know. Although it is safe to be in the dark, it is oh so scary. He/She cannot see what is ahead of him/her, what is awaiting him/her after his/her “definition” is solidified, which can, in turn, result in a shameful personal and social regression.

In these two quotes I see a very important connection between the words “unnamed” and “nonexistence.” Remaining “unnamed” can be viewed as “nonexistence” by the said “victim” of sexuality and instills a sense of fear and shame into him/her. It is this fear and shame that drives one to attempt to “define” the undefined: his/her sexuality and/or gender identity. It is interesting that when you put the two quotes together, it suggests that “existence” is associated with defining as a man or a woman, and “nonexistence” is associated with the “limbo state,” being “unnamed” and somewhere in between.

How is one “properly” one or the other? This is the word that suggests shame. Sexuality, gender and gender identity are choices; choices with social repercussions that can instill a sense of fear or shame into one if they even slightly deviate from the “norm.” Who is to say that there is a “proper” definition of sexuality? NO ONE. To put these two ideas together, the “limbo state” of being “unnamed” creates a drive to define the sexuality and/or gender identity that is not defined, but is linked with the shame of defining a sexuality or gender identity that deviates from the norm. This limbo is such a safe place of blindness, but such a scary place of darkness.

 

Tyler’s Dress

“I did not even consider leaving her room dressed as I was. I was endowed with a sense of propriety, depended on it, for that matter, for the most basic level of survival. I changed back into my trousers and white-shirt and rubbed my cheeks and lips clean. I stuffed the dress and stockings behind the dresser, deciding to keep if not to wear it again, at least for the memory of some power it seemed to have imparted. It had been a day and evening to treasure. I had never felt so extremely ordinary, and I quite loved it.” (78).

 

Tyler alludes to his non-heteronormative sexuality and non-conforming gender identity in this passage and in several other times throughout the novel. The first time these identities intersect is when he tries on the dress; he enjoys the power wearing the dress gives him. Dressing in traditionally feminine clothing gives him the opportunity to express parts of his self that he has previously been unable to do. He’s never experienced what it’s like to dress as a woman and finds “something delicious about such confinement.” (77) because he has confined this part of his identity for so long. He feels “extremely ordinary” and “love[s] it”. (78) He likes feeling like a woman, but we don’t know yet if he wants to be one or simply enjoys expressing himself as more feminine than masculine. He simply says he identifies as something “in-between, unnamed” (71) and that he hasn’t determined all of the facets of his identity yet. If he had the correct language to speak about his sexuality and gender identity he might be able to define it for himself but he may or may not tell anyone else how he feels. He has not articulated or pondered his desire for Otoh or wearing a dress because he lacks the language to do so.

If Tyler could articulate clearly his identity, he would probably only reveal it a few people. Currently, his closest (and perhaps only) friends are Mala Ramchandin and Otoh Mohanty. He feels some sort of attraction to Otoh and a connection to Mala so it is likely that if he came out to anyone, it would be his two friends. He is speechless when Mala tells him he wants to wear the dress and is at first fearful that she may have figured out his secret. When he realizes she not only doesn’t care if he doesn’t identify as cisgender and/or heterosexual but also wants him to feel happy and wear the dress, he feels a sense of relief and freedom.

Internal Debates or Inner Madness?

“ I wonder at how many of us, feeling unsafe and unprotected, either end up running away from everything we know and love, or staying and simply and going mad. I have decided today that neither option is more or less noble than the other. They are merely different ways of coping, and we each must cope as best we can” (90).

In class we discussed the use of the ten on one method. To me, this quotation encompassed a few of the ideas we came up with when we read our quotations out loud. I think this statement embodies the ideas of truth, desire, and social constructs. The truth is evident because the way this statement is said in the novel, the reader can see inside the speaker’s mind, that there is some inner debate about whether to stay or go. We discussed in class how Tyler has not come out and said that he is gay, but is it implied, as he has stated he is girlish, along with other things which would imply his sexual orientation. Perhaps his truth is his inner debate about whether to come out to everyone or not. This feeling goes hand in hand with social constructs, which dictates a person’s actions based on societal norms. Tyler may worry that he wont be fully accepted for who he is, and how he identifies. Desire can be seen in this passage through the speakers inner debate because it seems like he wants to stay, to be helpful to those who need him, but also it seems Tyler desires coming out to the world. Perhaps his way of coping is to remain quiet and just not say anything, that way nothing changes, but he does not rejected by those around him whom he loves.

When doing the method on this statement, the commas become important because it separates what should be done, and what the speaker wants to happen. For example, “feeling unsafe and unprotected, or staying and going mad” provides this internal conflict, and which is better? The narrator is saying that neither is better or worse, but rather they are different ways of simply trying to exist. I think many of us have seen this decision in our own lives, not only the lives of Mala, Tyler, and the other characters in the novel.  At times, we all struggle with whatever decision we need to make, and whether or not to change whatever the change is, can lead to this same type of internal debate.