Hot Milk: Deborah Levy

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Hot Milk: Deborah Levy

Hot Milk: Deborah Levy

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As a scholar evidently influenced by post-structuralist thought, Sofia is continuously probing accepted truths around her and therefore destabilising her life and her environment; What is a myth? What is a sign? What is a sigh? She strives to deconstruct social myths and does not take anything as a given. This is indeed what Levy encourages us to do through the character of Sofia – to suspend our systematic beliefs and prejudices, to question the world around us as Sofia does. In particular, Levy makes us examine female sexuality and the nature of being a functioning woman in a modern society.

Read with Gloucester Book Club. Can’t decide whether I liked this or not.... it didn’t provoke strong emotions in me but it’s undeniably a well written character study, and while our heroine is 25 years old, she seems emotionally delayed in her development. I would call Hot Milk a coming of age story with the colors of blue and white playing mainstage with stabs of bright yellow popping in. Blue, venomous snakes and starfish appear in this sexually symbolic drama where even names have meaning. While it is not noted in the book, I noticed that the mother is an English Rose and the Greek Orthodox father is called Christo. I think this author is much cleverer than we know, probably too clever for me to completely understand the symbolism. The title itself may well be emblematic of the female breast - Milk being the sustenance we all live off as infants, and for a mother-daughter tale, very appropriate. Levy’s last novel, Swimming Home, was shortlisted for the Man Booker prize in 2012, having initially failed to find a publisher at all. Rejected for being “too literary” for the marketplace, apparently, it was taken up by And Other Stories, a subscription-based, not-for-profit publishing house. Since Hot Milk is being published by Penguin Random House, it seems fair to guess that the accolade of a Booker shortlisting has removed the presumed literary stain from this novel, which shares themes and obsessions with its predecessor. There is a sun-bleached, Mediterranean setting; explorations of troubled familial bonds, of the nature of sexuality, an examination of exile – and repeated motifs of incantatory language. “My love for my mother is like an axe,” Sofia says, more than once. “It cuts very deep.” This isn’t a long novel, but it is dense in the way a poem is dense, rich with meaning poured into its simple language

This image of the Medusa recurs at Sofia’s most vulnerable moments throughout the novel. According to myth, the Medusa represents an antagonistic force; a mere gaze from her hideous physiognomy will turn a person to stone. Yet, as a trained anthropologist, Sofia is not deterred by the figure of Medusa (literal or mythic), but is interested in her full story, asking ‘I wonder what would be the Medusa’s case history?’ Medusa is, for Sofia, not to be dismissed as a monster, but a creature who we can try to understand. The accepted myth is just one interpretation of the Medusa’s true nature. What do we think of when we think of myths? For children, myths are something unquestionable and magical. They present a world removed from our own, a sacred place where Gods and Goddesses control the events of ordinary people’s lives, and heroes and villains fight the dramatic battles of good versus evil. For this reason, the word ‘myth’ usually conjures up a sense of fiction, a grandiose narrative about individuals far superior to us performing incredible feats. What we fail to remember that those same myths were a religion to the societies they originated from. With hindsight, the stories of Zeus and Mount Olympus may seem fantastic, yet they were regarded in the same way that the holy texts of contemporary religions are. Indeed, we have our own myths which form part of our everyday reality; inherited fictions which underpin our identity, and have grown out of arbitrary social structures. Our religions, political affiliations, views about gender and ideas about ourselves are all based on myth, narratives which we have grown up being told are ‘the truth’. If Anthropology is the study of humankind from its beginnings millions of years ago to today, I am not very good at studying myself’ muses Sofia late in the novel, after a sensuous encounter with Ingrid, her German lover. Indeed Hot Milk explores this endless mystery of human individuality and the female body; its drives and impulses, its incomprehensibility, and one of its most mysterious natural functions: motherhood.

Frustrations simmer under the surface of relationships in this one, from the chained up dog on the beach to the human interaction between Sofia and her mother, her Greek family and her new friends. They are much like the jellyfish lurking in the sea and the inevitable stings are both physical and psychological. Sofia’s body is deeply imprinted with both personal and cultural memories which she cannot erase. Towards the end of the novel, after a heated disagreement with her mother, Sofia escapes the clinical confines of Almeria. Defiantly, she travels to Greece, where her father is living with his young wife and new-born baby, having abandoned Sofia’s mother in London when Sofia was a child. When she arrives in Greece, the birthplace of her estranged father, and therefore the origin of her own lost heritage, she reflects: ‘’Here I am in the birthplace of the Medusa, who left the scars of her venom and rage on my body’’. Indeed, Sofia’s body is literally covered in jellyfish stings (the word ‘Medusa’ being the Greek word for jellyfish( – the result of ignoring the red flags warning of jellyfish in the sea whilst swimming in Spain. Her body has also been metaphorically lacerated by the traumatic events in her life, especially the callous departure of her father, and his unwillingness to look after her and her mother.

Crime Fiction

There is no less savagery lurking on the Andalusian coast, where a chained Alsatian howls on the beach, illegal immigrants are enslaved in superheated polytunnels and medusa jellyfish cover Sofia’s body in stinging welts, propelling the narrative into the realm of myth and psychoanalysis. But where Freud discovered in the figure of the snake-haired, petrifying Medusa a castration fantasy, Levy’s thoughts seem to tend more in the direction sketched out by feminist and critical theorist Hélène Cixous’s 1976 essay “The Laugh of the Medusa”. Amid images of waves, floods and overflowing fluids, and after a declaration that “woman must write woman”, Cixous offers her verdict on the monstrous female figure: “You only have to look at the Medusa straight on to see her. And she’s not deadly. She’s beautiful and she’s laughing.” Hot Milk was developed by Bonnie Productions together with Film4 and is produced by Oscar nominee and BAFTA winner Christine Langan ( The Lost King, The Phantom of the Open, The Queen). Executive producers are Farhana Bhula, Ollie Madden and Daniel Battsek for Film4. The film is in pre-production and will start shooting in September in Almería. verifyErrors }}{{ message }}{{ /verifyErrors }}{{ Hot Milk is haunted by the figure of Medusa; the spectre of a woman who has been punished for her femininity (turned into a monster by Athena who is jealous of her beauty) and is forced the bear the scars of her punishment. This idea resonates throughout the novel – the cruel sense of injustice and the problematic presence and effect of ‘woman’. It is the collective bodies of the women in the novel who suffer the most at the hands of men. This, however, hints at the broader problems which grow out of the mythologising of social structures. We live in a world full of myths constructed in the past; sexuality, success, education, the economic crisis and our families are all subject to these narratives. A myth has the power to convince people that signs (our names, genders, religious preferences) have inherent value: that a woman must be inherently feminine due to her sex. In Hot Milk, Sofia muses how ‘we are all getting in each other’s signs’ – woman become men, daughters becomes mothers, fathers become sons. She idolises her lover Ingrid, not for the reasons men are drawn to her objective womanliness: her tall body, blonde hair, large breasts. Sofia loves her for the way she fractures the myth of womanhood: Ingrid is strong, rebellious. The duality of her sexuality are expressed in Sofia’s observation that ‘the curves of her body are female but sometimes she sounds like Matthew’. Nothing is stable or solid in this strange land that Sofia is passing through. Myths do not exist – everything exists only in the moment, beautiful exactly for what it is. The Medusa is no longer a hideous creature – she is the protective symbol on Athena’s war shield. We are returned to the epigraph: it’s up to you to break the old circuits.



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