My answers, she says, are too simplistic.
But they work.
Michelle checks in, once in a while. “You’re sure you don’t
resent that I don’t have a job.”
Of course not. And I mean it. And we also mean it when we
discuss she does have a job – Mom to three kids, volunteer with the Boy Scouts
of America. They’re jobs. She doesn’t get paid for them. She doesn’t care. I
don’t care. We have enough. More than enough. We have enough to pay the bills
and to set aside for retirement – the thought that her parents have laid aside
just over a million for retirement doesn’t faze us. It’s a goal.
But my answers are too simplistic. Too limiting for my wife.
Though they are her answers too.
Jessica Grosse, writing for Slate.com, says I’m hindering my
wife’s career prospects by having her stay at home to be a mom:
The other response is that one parent should stay home if a
family can’t afford childcare. But that too is a simplistic answer. Childcare
isn’t the only expense—most families need two working parents to feed and
clothe their offspring. Also, if one parent—and yes, it’s usually the
woman—stops working for a prolonged period of time, this has a ripple effect on
the future earning potential for the entire family. For every two years a woman
is out of the workforce, her earnings fall 10 percent.
Her solution is to have government subsidize daycare so both
parents can work and earn money to provide for the family they now both see
only a few hours a day because both parents are working. Emphasize quality time
over quantity time.
I’m not sure the government owes us anything. And after
thirteen years of being a parent, it’s become apparent to me that the quality
time with my kids comes only because we as parents have a lot of time in which
to find those quality moments.
I don’t disparage mothers who work, or fathers who stay home
for that matter. What Grosse says, in part, is true. Most families need two
working parents to feed and clothe their offspring. We’re lucky in that we do
not.
Or is it luck?
I have two jobs – a full-time job as a technical writer, and
a part-time job as a university instructor. Both jobs pay the bills and let us
put money away for a rainy day. We’re
lucky in that.
But we’re also pinch-pennies. No cable TV. No smartphones.
No car payments -- our vehicles are old
and paid for. We don’t dine out a lot. We bargain-shop for everything. I can’t
recall the last time we paid the suggested price for a piece of clothing. Neither
one of us have expensive hobbies. Most of the maintenance work at home we do
ourselves, barring the stuff we can’t do. And we learn to do a lot of what we
can’t. Two years ago, installing a sprinkler system would have been an
impossibility. Now it’s nearly done, and all I’ve done is pay attention when my
brother helped set up the initial works. And I paid for the parts.
Maybe my answers don’t work for everyone.
But they work.
What other answers are there?
What do we give up for the so-called career? I’m reading
another article today that offers this:
The summer before I left for Oxford, I found myself back
home, drinking beer with a high school friend in a pickup truck parked next to
the river. His name was Karl, and he'd stuck around to lend a hand on his
family's dairy farm. Most everyone else from our crowd had moved away, part of
the ongoing small-town diaspora that will someday completely depopulate rural
America. Our old buddies worked on salmon boats in Alaska. They dealt cards in
Las Vegas. They sold Fords in Denver. Some, having grown fed up with low-wage jobs,
were studying computer programming or starting small businesses with borrowed
money. I had a hard time imagining their lives, especially if they'd married
and had kids, but I didn't have to: they were gone. I was gone too, up a ladder
into the clouds. Up a ladder made of clouds.
"So, what are your views on Emerson?" Karl asked
me.
We'd been discussing books, at his request. He'd looked me
up that night for this very purpose. While I'd been off at Princeton, polishing
my act, he'd become a real reader and also a devoted Buddhist. He said he had
no one to talk to, no one who shared his interest in art and literature, so
when he'd heard I was home, he'd driven right over. We had a great deal in
common, Karl said.
But we didn't, in fact, and I didn't know how to tell him
this. To begin with, I couldn't quote the Transcendentalists as accurately and
effortlessly as he could. I couldn't quote anyone. I'd honed more-marketable
skills: for flattering those in authority without appearing to, for ranking
artistic reputations according to the latest academic fashions, for matching my
intonations and vocabulary to the background of my listener, for placing
certain words in smirking quotation marks and rolling my eyes when someone
spoke too earnestly about some "classic" work of
"literature," for veering left when the conventional wisdom went
right and then doubling back if the consensus changed.
Flexibility, irony, class consciousness, contrarianism. I'd
gone to Princeton, and soon I'd go to Oxford, and these, I was about to tell
Karl, are the ways one gets ahead now—not by memorizing old Ralph Waldo. I'd
learned a lot since I'd aced the SATs, about the system, about myself, and
about the new class the system had created, which I was now part of, for better
or for worse. The class that runs things. The class that makes the
headlines—that writes the headlines, and the stories under them.
But I kept all this to myself; I didn't tell Karl. He was a
reader, a Buddhist, and an old friend, and there were some things he might not
want to know. I wasn't so sure I wanted to know them either.
My cynicism had peaked, but later that summer something
happened that changed me—not instantly but decisively. A month before I was
scheduled to fly to England and resume my career as a facile ignoramus, I came
down with a mild summer cold that lingered, festered, and turned into
pneumonia, forcing me to spend two weeks in bed. One feverish night I found
myself standing in front of a bookcase in the living room that held a row of
fancy leather-bound volumes my mother had bought through the mail when I was
little. Assuming that the books were chiefly decorative, I'd never even
bothered to read their titles, but that night, bored and sick, I picked one up:
The Adventures of Huckleberry Finn. Then I did something unprecedented for me:
I carried it back to my bedroom and actually read it—every chapter, every page.
A few days later I repeated the feat with Great Expectations, another canonical
stalwart that I'd somehow made it through Princeton without opening.
And so, belatedly, haltingly, and almost accidentally, it
began: the education I'd put off while learning to pass as someone in the know.
I wasn't sure what it would get me, whose approval it might win, or how long it
might take to complete, but for once those weren't my first concerns. Alone in
my room, exhausted and apprehensive, I no longer cared about self-advancement.
I wanted to lose myself. I wanted to read. I wanted to find out what others
thought.
Education and career, it seems, aren’t limited to schools
and the grand office-buildings of the Zeniths of America. It seems the same
things many strive for are many of the same things they mock when they read
Sinclair Lewis’ Babbitt. The posing. The aspiring, The aping.
But I know families where both parents work. I don’t look
down on them. I don’t know their situations. What works for us may not work for
them, and what works for them may not work for us. To say there is one
definition or one lifestyle that stamps us all the same is to be as rotten a
liar as those who say the lifestyle my wife and I are leading is stifling.
Humans never cease to surprise me with their adaptability.
We find ways to deal with what life hands us. Most of us. Some of us don’t
cope. But most of us do. And our ability to cope waxes and wanes – it’s never
constant. Circumstances change and what was once a simple situation is now
complex and overwhelming.
Walter Kirn’s most valuable lesson comes in the last
sentence of his essay: He wanted to find out what others thought. That’s what
we need to do, before we judge, before we launch edicts. What does the other
think? That’s different than saying you think you know what the other thinks.
Because you don’t. Unless you talk to them. Which most people won’t.