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Mary Roy died in September 2022, and the loss disordered her daughter in ways Roy had not anticipated. The two women had been estranged for years, and yet the absence was physical, a collapse of the shape Roy had grown into.
it was as though I had grown into this peculiar shape to accommodate her, and then she wasn’t there. And so my shape didn’t make sense to me anymore. [paraphrased from audio]
Roy had been orbiting her mother as a subject since the 1990s. Mrs. Roy recognised herself in Ammu, the mother figure at the heart of ‘The God of Small Things’, Roy’s Booker Prize-winning debut, and referred to that character as ‘I’ and ‘me.’ But the actual woman had never been written directly, and the memoir became the attempt to do that for the first time.
I couldn’t write, I couldn’t do anything else until I wrote this, you know, because she was such an extraordinary person in good ways and bad. And I felt that a woman in that time, in that place, who unleashed all of herself, you know, her darkness, her light, her genius, her cruelty, all of it, she deserved a place in literature.
The obligation Roy describes is literary as much as personal. It is the same instinct that sent her to the Meenachil River in Kerala before writing her first novel: that a place, or a person, of sufficient force earns the full attention of prose.
Estrangement had left Roy and her mother without a language for each other. The conversations they never managed became the formal pressure behind the book’s construction.
This book is my conversation with her that I could not have while she was alive and it’s not an accusation or an indictment or anything, it’s just a conversation, a celebration of what was great about her and a reportage of what was not so great about her. [paraphrased from audio]
Roy set herself a concrete technical problem before she wrote a word: not how to judge her mother, but whether she could render her at all. The Meenachil River reference reaches back to a choice she made before ‘The God of Small Things’, when she decided that a body of water could carry as much narrative weight as a character.
For me, the challenge was: can you write her? Can you write the Meenachil River for The God of Small Things? Can you write the mother for this book? It was about writing the complications without trying to resolve them, judge them or put a label on them.
Withholding judgment is easy to announce and hard to execute across two years of drafting. Roy was specific about how she tested whether she had managed it.
I tried not to judge her. I don’t know if that’s right or wrong, but I tried — and I think I succeeded. She’s an unusual character in her own right. It was difficult. But there’s no point in writing anything that isn’t difficult.
The detachment Roy brought to the memoir was something she had practised involuntarily from childhood. It was the same split attention she describes deploying in later political crises, and she traced it directly to the household she grew up in.
One half of me was taking the hit and the other half of me was taking notes.
Roy also made a deliberate choice about genre. A ‘novelist’s memoir’ is her own coinage for the form: a book in which the imagination, the fictional characters, and the memory operate as equally reliable witnesses, rather than the memoir convention that treats lived experience as the only admissible evidence.
The whole point of Mother Mary Comes To Me is that for every One Thing there is Another Thing. And then Another. I don’t think I want a reader to take away One Thing. It would sadden me if that were the case.
The double consciousness Roy describes — one half receiving the blow, one half recording it — produced a specific political reflex that she has carried into adulthood. She named its origin in a scene from her childhood: watching through a keyhole as her mother beat her brother after a bad report card, then being praised for her own grades the next morning.
On occasions when I am toasted or applauded, I always feel that someone else, someone quiet, is being beaten in another room. It’s awareness. It’s not guilt, you know?
The love the memoir holds is not redemptive and Roy was careful not to let the act of writing make it so. When she named the emotional register she was trying to maintain, she reached for a formulation that keeps both the damage and the devotion in the frame at once.
I see it as a book of complicated love. I didn’t want my mother to destroy me, but I didn’t want to destroy her either.
Mary Roy was a pioneer of women’s land-inheritance rights in Kerala, winning a Supreme Court case in 1986 that changed property law for Syrian Christian women. Her daughter inherited the shape of that defiance, but also its cost. Roy resists any framing that treats the mother figure as villain or victim, and she extended that resistance to how Western therapeutic culture tends to position mothers.
if I had to describe her, I’d say she was like a airport with no runways. You could never land.
Roy has been consistently alert to the way cultural scripts about motherhood do political work. In conversation with the ABC 7.30 interviewer, she pushed back against the idea that the memoir is a warning or a prescription, and against the therapy framework that, in her view, redirects blame onto individual mothers rather than the conditions that constrain them.
This book doesn’t tell people not to get married or not to have kids. But it’s a dangerous book because it says there are wonderful options; there are wild and free options.
Roy launched the memoir not in London or New York, where her publishers are based, but in Kerala, at a women’s college in Cochin, inside the community her mother had shaped and fought. Before the book came out, she called the teachers at Mary Roy’s school to prepare them for what literature, as distinct from a tribute, would do.
there’s a difference between hagiography and literature, coming soon to a theater near you is literature, and it isn’t going to diminish her or the school at all.
When NPR’s Leila Fadel observed that readers tend to finish the book in a state of simultaneous awe and horror at Mary Roy, Roy’s answer stripped away every layer of authorial intent and left the plainest possible statement of what she had been working toward.
I think I just wanted you to feel like me.
That sentence does more than describe an ambition. It is the whole argument of the memoir’s form: that ambivalence, held without resolution, is not a failure of feeling but the most honest account of a life lived in proximity to someone who could not be reduced.