Nonfiction – Seventh Wave https://www.theseventhwave.org Art in the space of social issues Mon, 23 Sep 2024 08:49:41 +0000 en-US hourly 1 https://www.theseventhwave.org/wp-content/uploads/cropped-favicon-32x32.png Nonfiction – Seventh Wave https://www.theseventhwave.org 32 32 Holy Land, Holy Life https://www.theseventhwave.org/kayla-blau/?utm_source=rss&utm_medium=rss&utm_campaign=kayla-blau Wed, 05 Jun 2024 15:00:52 +0000 https://www.theseventhwave.org/?p=17740

On October 10th, 2023, I rediscover a keffiyeh — a traditional Palestinian scarf — while unpacking boxes in my new apartment in Seattle. Khadijah*, the mother of my childhood friend Leila, gave it to me during my last trip to their home in Jerusalem. Between headlines bombarding me from my phone, I recall the taste of maqluba, decadent lamb mixed with cardamom-kissed rice, which Leila’s mother has fed me for decades: first, in the perceived safety of the US, and then over a decade later, on a gold-lined tablecloth in the Muslim Quarter of East Jerusalem.

Leila and I had clicked on the first day of kindergarten in a suburb of Seattle, marveling over mancala beads. Our friendship continued to blossom through basketball practices and school dances until ICE agents showed up on her doorstep one day in high school, forcing her family to relocate to their ancestral homeland. The black and white keffiyeh still smells faintly of cloves and jasmine. Wrapped in my memories of the Holy Land, I pray Leila’s home will be spared from the latest waves of bombing. In every image of a wounded Palestinian child, I see the faces of Leila’s two young children staring back at me.

My new apartment is quiet, but the footage from Gaza is deafening. It is as if my phone is screaming at me — videos of mothers wailing for their children while bombs fire behind them, images of bloodied children, human limbs under rubble, promises of “severe retaliation” from Israel’s right-wing government officials. With each scroll, the images become more haunting.

Did you see the footage? A message from one of my Orthodox Jewish friends pops up on Instagram. She is referring to videos of Israeli Jews kidnapped by Hamas. Yes. I’ve seen them.

I’ve also seen footage of Israeli settlers kidnapping a teenager on his way to a mosque in East Jerusalem1 before burning him alive, bombs splaying a preschool’s alphabet magnets into plastic shards, Palestinian hospitals leveled in seconds.2 I’ve seen footage of peace treaty promises broken by Israeli settlers in 1967,3 2000, and 2014, and of defenseless siblings throwing rocks at Israeli Defense Force (IDF) guns, keffiyehs hiding everything but their eyes. I’ve heard Israel’s so-called reasoning — a sacred book, an imaginary deed, a false claim that my ancestors and descendants have a right to kill. But I’ve also seen the spirit of survival in Leila’s children: proof that her ancestors and descendants have a right to live.

In late 2019, the IDF started a ground assault in the West Bank while Khadijah’s niece went into labor. She rushed to the hospital, two Israeli checkpoints in her path. Israeli-operated checkpoints are similar to metal cages, meant to control and repress freedom of movement for Palestinians. An IDF soldier questioned her extensively as her contractions became shorter and shorter. He realized she was in labor, smirked to his buddies, and forbade her from leaving. Her baby died there inside her, as she lay surrounded by the checkpoint’s metal bars. This didn’t make American news.

*

In 1907, Zionist leader Chaim Weissman visited Palestine for the first time to stake out the land for a Jewish state, claiming “The British told us that there are some hundred thousand Kushim [a Hebrew term for a dark-skinned person] and for those there is no value.”4

Ten years later, the British government issued the Balfour Declaration, promising a “national home for Jews” on Palestinian land.5 This wasn’t an act of benevolence by then British Foreign Secretary Arthur Balfour — he was no fan of the Jewish people.6 In fact, he previously passed the Aliens Act of 1905, primarily aimed at restricting Jewish immigration to Great Britain. As Jews fled violent anti-semitism across Europe, Balfour reasoned supporting a Jewish nation would keep Jews out of Great Britain, and would give Britain geopolitical control of Palestine as a strategic stronghold during World War I.7 It was a win-win for the vocal white supremacist anti-semite.8

The idea of “Zionism” — the term for Jewish nationalism — only emerged in the late 1800s.9 Many Jews were against it, arguing that nationalism leads to violence and bigotry, and that Jews should instead fight for the safety of Jewish people across the diaspora10. Even Albert Einstein “acknowledged the Arab peoples living in Palestine as ‘kinfolk,’ and feared that any attempt to create a Jewish state on Arab land would lead to decades of hostility.”11 Judaism, as a religion, has roots dating back over three thousand years. Before British colonization, Muslims, Christians, and Jews lived in relative peace in the Ottoman-controlled region, and Muslims and Christian Arabs made up 94 percent of the population. Part of Zionism’s argument justifies colonization in Palestine by stating Jews have a two-thousand-year-old connection to the Holy Land, ignoring the connections Muslims and Christians also have there. David Ben-Gurion, who later served as Israel’s Prime Minister, told former US Secretary of War Patrick Hurley about Zionists’ plans in 1943. Hurley then extended a warning to President Roosevelt, summarizing Zionist goals as “expanding a sovereign Jewish state, eventually transferring the Arab population from Palestine to Iraq, and establishing Jewish leadership for the entire Middle East in the fields of economic development and control.” The blueprint for Zionist imperialism was never a secret.

When Palestinians began protesting colonization in 1917, leaders of the strike were imprisoned, exiled, and killed.12 Murders don’t justify murders, but violent occupation does justify resistance; land grabs necessitate questions. When the screams of the martyred and massacred are ignored, extremists emerge. Put another way, John F. Kennedy said, “Those who make peaceful revolution impossible make violent revolution inevitable.”

*

My grandfather was the right hue of refugee. He fled the Holocaust from Vienna in 1938, and though he experienced his fair share of financial struggles, it wasn’t more than a decade before he was folded into white middle-class US citizenship. As I reflect on his trajectory to assimilation, a message comes in from Leila on WhatsApp, asking me where her family can flee. I search frantically for an answer, landing on a United Nations Resettlement website that proves useless — when searched, “Palestine” yields No Results Found. Erased from maps and effectively scrubbed from the global lexicon. The United Nations Resettlement landing page for Israel does not list the word “Palestinian” even once. Over seven million Palestinians have been forcibly removed from their homelands by the Israeli government and scattered across the globe. The news callously refers to them as “terrorists,” when they bother to mention them at all. But who are the real terrorists, and who are the refugees?

*

I was an uninformed twenty-two-year-old when my feet first touched ground in the Holy Land as a participant in Taglit-Birthright: an Israeli government–funded program that grants young Jews a free ten-day trip to Israel. Raised only culturally Jewish, I was not steeped in calls for a passionate allegiance to the state of Israel like some of my peers. My family rarely attended synagogue, and the most we talked about Israel was ceremoniously ending our Passover seder by chanting L'Shana Haba'ah B'Yerushalayim, meaning “next year in Jerusalem” in Hebrew.

As a kid, I’d known Jerusalem only as the faraway place mentioned in the Torah — not some bustling historic site for Muslims, Christians, and Jews that Zionists intended to capture through violence and land theft. My understanding of Jews’ connection to Jerusalem was one of spiritual Zionism, not political Zionism. Unlike many other young American Jews, I did not attend any Jewish Day School, which often weaved Zionist messaging into teachings of Judaism by urging their pupils to protect the state of Israel at all costs, necessitating the state’s existence with fears of Jewish safety. I did, however, receive extensive history lessons about the Holocaust, and the general refrain at seders emphasized the persecution of Jews throughout history, along with the dangers of anti-semitism. I was told horror stories of the concentration camps my ancestors were murdered in, creating a cloud of paranoia that consistently hovered over my Jewish identity. And while I wasn’t indoctrinated enough to buy into Zionism fully, it would still take years of unlearning Zionist messaging to understand how disparate the settler colonial project of Israel is from the teachings of Judaism, which values life and social justice. Most synagogues — and public schools, like mine — completely erased Palestinians from Israel’s history. For these reasons, I remained blissfully unaware of Palestinian history and the realities of military occupation for years.

When I was in my early twenties, my cousins and brother had attended Birthright before me, and had spoken highly of the free trip, so I decided to attend with a plan to visit Leila and her family afterward in East Jerusalem. During the ten-day program, I was whisked from Holocaust memorial to Zionist monument along with a group of other Birthright participants. Our tour guides often spoke like fast-talking real estate agents, relaying a clear message at every opportune moment: “You belong here, they don’t belong here, you belong here…” And we were even handed maps which seemed to only affirm this one-sided vision: blank spaces where Gaza and the West Bank should have been.

One night, my Birthright cohort was corralled into a giant sports arena in Tel Aviv for a “Mega Event.”13 Over five thousand young Jews from around the world were handed blue and white noise makers and cocktails upon entering the rave-like arena.

“This is the one night on the trip you’re allowed to drink alcohol, so bottoms up!” My tour guide beamed, strobe lights flashing across her face.

A hype man took the mic, reminding us that we were the “chosen people” before leading a chant that translates to “long live Israel.” He then invited Prime Minister Netanyahu to the stage, who urged us to “make aliyah,” meaning “rise” or “return” to Israel.

“The Holocaust killed one-third of our ancestors, and we need you to help us repopulate the world with Jews,” Netanyahu began, before encouraging all of us in the crowd to go home and “spread the truth” about Israel — namely, that this was our rightful land, and that despite what ignorant critics preached, Arabs had full rights in this country just like anyone else. “Then come back to Israel, make your family here, and help protect our sacred state from the Jewish-hating terrorists. We need you,” he urged.

Arabs have full rights in this country?

In exchange for dedicating our lives to promoting and defending our state’s interests, Netanyahu assured us that they would pay for our Hebrew classes, our flights to and from our promised land, and whatever employment arrangements would be necessary upon arrival. They’d even paired us with IDF soldiers to help ease us into the cause; the assumptive heteronormative pairings apparently had been made without regard for our true gender identities or sexual preferences. At Netanyahu’s closing words, the crowd erupted with applause. I looked around anxiously, hoping to find anyone else who shared my suspicions about the ulterior motives of this program. I’d found it odd and deeply uncomfortable that the Prime Minister of Israel had taken time out of his day to encourage young American Jews to fornicate. But as I scanned the crowd on either side of me, all I saw were admiring faces gazing up at Bibi. I frantically looked for an exit. An alarm had sounded somewhere within my body as memories of childhood playdates with Leila flooded my mind. Surely, they could not be the “terrorists” Netanyahu claimed were attacking us?

While I remained unaware of the details of colonization and apartheid in Israel, an uncomfortable dread had already begun reverberating throughout my body while listening to Netanyahu’s speech. The longer I stood in the crowd of young people boisterously cheering him on, the more skeptical I became of his words and the cult-like chants they elicited from the crowd. Many of us had been taught that Israel was our rightful homeland since birth, and some among us would even grow up to join the IDF in order to help “protect our land” from “violent Arabs.”

As IDF soldiers continued to pair off with participants with alcoholic beverages in hand, I threw my cocktail in the trash. Something about the gun-toting soldiers and the urging of a militarized leader to reproduce turned me off. Netanyahu’s motives continued to reveal themselves as I learned more about the importance of sustaining a Jewish demographic majority in Israel. Netanyahu needed us to “repopulate the world with Jews” because in Israel, Jewish babies grow up into IDF soldiers, thanks to a mandatory draft. Zionist indoctrination is critical for Israeli youth to buy into militarized occupation; if they refuse to serve in the military, they face jail time. At the end of our trip, we would be given dozens of pamphlets and brochures for “quick and easy ways to make aliyah” — to become an Israeli citizen — complete with Jewish dating site info and IDF application instructions.

As alienating as my Birthright experience turned out to be, I was at least grateful to make the acquaintance of a single fellow cohort member who shared my objections and criticism. After the Mega Event had finally ended and we all cleared out of the stadium, I collapsed into the seat next to her on the bus back to the kibbutz.

“I have a new trip slogan,” she smirked. “Taglit-Birthright: Because Jewish soldiers don’t make themselves.”

*

If I had been eager to branch off on my own at the beginning of my trip, the propaganda tour had only exacerbated my desire to depart from the Birthright group. I gratefully took advantage of the program’s option to postpone my flight home. I’m pretty sure visiting a Palestinian in East Jerusalem wasn’t what Birthright officials had in mind, but I was eager to see my childhood friend: I hadn’t seen her or her family in over five years. Memories of her going-away party swam in my mind as I boarded a train toward Shu’afat, East Jerusalem.

Three hours later, I finally arrived, and was greeted at the station by squeals from Leila and hugs from her younger brother.

“I can’t believe how grown up you are!” Khadijah beamed as she embraced me. Being in their family’s presence instantly calmed my nerves and grounded me.

“Oh, you two used to be so cute together in kindergarten — remember that? You sang ‘What a Wonderful World.’”

I smiled at the memory of Leila and I singing off-key at just five years old. The lyrics — written by a Jewish songwriter in the sixties — resurfaced at the mention of the memory:“I see friends shaking hands, saying, “How do you do?” They're really saying, “I love you.”

“You know I teach kindergarten here now?” Khadijah continued. “It’s so difficult to find work with our ID cards, and I don’t like to travel far.14 It seems every other week there’s a bombing on a bus, or another trigger-happy IDF soldier.”

I nodded solemnly.

“That separation wall,” she continued, “is one wall and two prisons. The Israelis live in fear, and we Palestinians live in fear — fear of the other. But I have hope. One day, peace will be brought upon this land once again. What do your people say? Shalom? Peace? One day…” Khadijah said, bowing her head in prayer. Inshallah, God Willing, I did the same.

*

Even with the picture Khadijah had painted for me of two peoples living in fear of each other from opposite sides of the same wall, I had yet to fully grasp the realities of the Palestinian experience under occupation.

During the month I spent in East Jerusalem, I saw IDF soldiers clutching American-made guns at every corner. I heard multiple firsthand accounts of IDF soldiers imprisoning Palestinians without cause, and witnessed many of the severe restrictions imposed on Palestinian movement, political organization, and access to means of livelihood by the Israeli government. I broke bread with Leila’s cousins, whose house was recently demolished by Israeli soldiers because they didn’t have an Israeli government–issued building permit — despite the home being on Palestinian land that her cousins owned. I joined a tour of Hebron with Breaking the Silence, a group of former IDF soldiers who speak out about atrocities committed by soldiers in the West Bank, and witnessed Israeli settlers throwing trash on Palestinian homes. I met a Jewish Israeli of Arab descent who described the separate criminal legal systems for Palestinians and Israelis, and lamented about rampant racism and discrimination toward Jews of Arab descent in Israel.15 Even seemingly insidious instances stuck with me, like when I witnessed a Palestinian woman’s tatreez materials — a form of traditional Palestinian embroidery — destroyed by IDF soldiers at a checkpoint, or when an Israeli woman on a bus told me her grandparents “settled” in a home in Jaffa that still had the former (Palestinian) inhabitants’ furniture in it. Netanyahu’s mendacious words kept ringing in my head: Arabs have full rights in this country…

A few weeks into my stay in Shu’afat, Leila and I decided to take a weekend trip to Tel Aviv with her brother, Mo. Although Tel Aviv is about forty-four miles from East Jerusalem and should have been an hour’s drive, the numerous checkpoints turned it into a five-hour trek.

Famished, we found a trendy restaurant-lounge on the Mediterranean boardwalk. Leila and I flashed our IDs and blue US passports and walked in. But Mo held an Israeli-issued blue ID card, which should have granted him the ability to move freely in Tel Aviv.16 The waiter glanced from Mo’s ID to his expectant face — the face of a Palestinian man, whose identity this Israeli waiter was surely socialized to hate — and spat dismissively in Hebrew, barring him from the restaurant. Mo shrugged it off, apparently used to state-sanctioned discrimination.

“Don’t worry about it, I’m obviously just too sexy for that place,” he winked. But I saw the strain behind his eyes, exacerbated by years of fighting for his right to exist in his ancestors’ homeland.

We settled for a shawarma restaurant further away from the Mediterranean boardwalk, where Mo and Leila filled in the gaps of my ignorance.

“Look, let me explain what it’s really like. We have these cards with different colors on them that tell us where we can live, work, or go to school,” Leila said.

“And even though Mo has the blue card, Israelis hold all the power. Once, he was waiting at a checkpoint trying to get home from university, and the fucking Israelis took him to the interrogation room and beat him. He had a black eye for a week. And he never said shit to them! He’s lucky, though. Our cousin Ghassan is jailed and still doesn’t have a trial date. We don’t even know why he was locked up.” Her voice turned from fire to water, rage giving way to despair.

“Anyone who tries to fight back, they throw in jail,” Mo adds. “Anyone who wants a shred of respect, anyone who wants to protect their family’s land from Israeli settlers, they murder. I don’t even blame the extremists — most of their families were executed over the years by IDF soldiers. I mean, how would you feel? What would you do? We’ve been speaking out for decades, doing nonviolent protests, hosting peace talks between Arabs and Israelis. But suicide bombings make better headlines I guess, and then they can justify violence against us as ‘defense.’ Like they’re not suffocating us daily.”

My heart squeezed as I took in my childhood friends’ reality living in an apartheid state. How does oppressing others keep Jews safe, like I had been implicitly taught during Birthright? Why didn’t I learn about Israel’s illegal occupation in school, or from Jewish elders? My head pulsed with questions. The betrayal, confusion, and anger of witnessing my religion wielded as a tool of oppression and violence coursed through my veins. The Jewish values I connected to most as a child — tikkun olam (repairing the world), pikuach nefesh (sanctity of all human life), and tzedek (justice) — were devastatingly absent in the state of Israel. Since that summer day on the Tel Aviv boardwalk, my commitment to anti-Zionism would only intensify the more I learned about the Israeli occupation.

*

Israel is the largest recipient of cumulative US foreign assistance since World War II, racking up more than one hundred and sixty billion dollars of US aid.17 Bearing witness to repeated acts of violent settler colonialism over the years has cemented in me a desire to learn real history, beyond what Western media sells the global north. I’ve learned that the US provides more than 80 percent of Israel’s total military purchases,18 that stocks of US weapons manufacturers boom during wartime.19 And I’ve learned that federal “legislation mandates that the US government help Israel maintain force superiority — or its “qualitative military edge” — over other Middle Eastern nations,” underscoring the US’s allegiance to Israel as a military stronghold in the oil-rich region.20 Analysts say the total damage of explosives Israel has dropped on Gaza in October 2023 alone is equivalent to two nuclear bombs.21

Two nuclear bombs. Israeli Prime Minister Netanyahu beams unapologetically whenever he appears on television, claiming he was “inspired by the US, by Hiroshima and Nagasaki.”

I stop sleeping.

These days, when I can get through to Leila on WhatsApp, she tells me she’s running out of explanations for her three-year-old son. It is 2024 — seventy-six years after the Nakba and still, no Palestinian is safe. Leila writes: The wailing from the mosque won’t stop. Day and night, people are mourning their family members. Between that and the noise from the blasts, he’s constantly asking questions. What can I tell him?

*

A school textbook from 1938 reveals what Khadijah’s mother and other Palestinian elementary school children had been learning at the time. The book depicts Palestine as bordering Lebanon, Egypt, Syria, Transjordan, and the Mediterranean Sea. Within ten years, all this would change.

British colonial rule attempted to force Palestinians off their land by fear and force throughout the early 1900s.22 They burned hundreds of olive trees, rounded men up and made them walk on burning coal, tortured prisoners, indiscriminately rationed food supplies, and demolished homes.23

In 1936, Palestinians staged a six-month-long revolt against Britain’s promise to “establish a Jewish national home” on Palestinian land. Protestors wore keffiyehs to avoid identification and arrest, and when British Mandate authorities banned them, all Palestinians started donning the scarf in solidarity to make it harder to identify the activists.

In response, British forces banned all Palestinians from owning weapons while handing out guns and equipping special Jewish forces to act as protective militia for Jewish settlements and their inhabitants, who encroached on Palestinian land.24 They raided Palestinian villages to kill anyone found harboring revolutionaries, not unlike the US “slave patrols” that were implemented to kill anyone harboring enslaved people or any person suspected of planning a revolt.

*

As Leila’s ancestors were being kicked out of their living room by British troops in 1938, my Ashkenazi Jewish grandfather was sneaking out of his. He was twenty-one then, and news of Hitler’s imminent arrival in Austria forced him to choose whether to leave his ailing grandmother and mother behind or to stay and die by their side. His family had lived in Vienna for generations; this branch of my family tree is indigenous to Austria. After he fled, his aunt sponsored his arrival to the United States, where he quickly joined the US military. Grandpa Kurt purchased a home in the suburbs made possible with the money he received through the GI Bill, which was often denied to soldiers of color. He settled his family in a quiet neighborhood, and eventually earned enough money for his sons to enroll in the universities of their choosing.

I share this nuanced history not to invalidate my grandfather’s suffering, nor the fact that many branches of my family tree were gassed to death by anti-Semitism. But so much of the Zionist appropriation of Jewish trauma and the memory of the Holocaust are misused to oppress Palestinians, who were nowhere near the gas chambers our ancestors perished in. Enacting genocide is not a trauma response, but trauma got us here; we were stripped of our dignity, belonging, agency, and safety, and then displaced another group of human beings and subjected them to the same fate. What place can misplaced vengeance possibly have in securing justice? How can Jews ever heal while children are slaughtered in our name?

*

The Israeli government spends millions on a “Brand Israel” campaign, spreading pro-Israel propaganda for the support of American Jews, and claiming that the Nakba never even happened in the first place.25 Allegedly, its Palestinian victims were the original perpetrators of aggression against the Jewish population, and the Zionist/Israeli forces were only responding in self-defense.26 But all these claims are, of course, false. The initial perpetrator was British-backed mass displacement and dispossession of Palestinians. Brand Israel, I learn, is likely why none of my Jewish elders educated me about the Nakba, an Arab word that means “catastrophe.” My elders were almost certainly shielded from the truth of Jewish colonization. The racist propaganda campaign, along with hasbara, a Hebrew word that means "explaining,” describe the Israeli government’s efforts to sway public opinion abroad.27 The disinformation campaign has only surged in the last six months, peddling lies about “forty beheaded Israeli babies” and “terrorist control centers in hospitals.” Both have since been debunked.

This is a struggle between the children of light and the children of darkness, between humanity and the law of the jungle, Netanyahu tweets.

*

It is 1974, and Kurt’s son — my father — is submitting college applications from Tacoma, WA. Halfway across the world, Khadijah and her siblings are attending mass funerals of families and friends. My father’s synagogue preaches about Jewish safety and allegiance to Israel, but says nothing of the Palestinians already inhabiting the land. My father’s rabbi did not mention this — effectively erasing Palestinian existence from Jewish collective memory. From 1967 to 1987, the Israeli military arrested and detained more than half a million Palestinians in East Jerusalem, Gaza, and the West Bank. Khadijah’s auntie was one of one thousand, five hundred and sixty people whose homes were demolished by Israeli forces. There was no quiet neighborhood left for her to resettle in.

*

In 1948, the myth of “a land without a people for a people without a land” solidified the creation of Israel. But the land was, of course, not “without a people”; over seven hundred thousand Palestinians were displaced and dispossessed to found Israel. The determination of whose lives matter, whose lives “have value,” hinges upon what serves the violent agenda of settler colonialism.

*

Over the past seventy-five years, Israeli forces have bombed entire neighborhoods, leveling hospitals and mosques in the name of “defense” on land they occupy, all while flagrantly breaking international law. Zionists have now seized some 78 percent of historic Palestine and counting, and keffiyehs drape over hundreds of thousands of displaced peoples’ shoulders.28 The keffiyeh has meant “resistance” for as long as resistance has been required.

From October 2023 to March 2024, IDF soldiers have kidnapped over seven thousand Palestinians in the West Bank, most of whom were lured into capture with promises of work — the very same tactic used on Jews by Nazi Germany.29 Zionist settlers post plans for an Israeli coastal city in current-day Gaza, building a Holy Land for their children on the mass graves of other children.

How many keffiyehs will be buried beneath the rubble?

*

In the Seattle suburbs in the late 1990s, Leila’s brothers were called “terrorists” for wearing keffiyehs by our elementary school classmates. Those bullies are grown up now, some of them writing laws on foreign policy, others passing down the same hateful rhetoric to their own children. I imagine a group of white politicians scheming to implicate an enemy after the towers fell, rolling out Islamophobia with vigor. I know that the shaping of propaganda is more nuanced than the policies that come out of a room full of white men asserting their dominance, but I’m a writer and work best with images.

Here’s an image: an elderly man is grilling meat in his backyard when he gets news of his son’s death.

And another: a young freedom fighter drops out of school to protect his family.

Yet another: a toddler digs up grenade shrapnel in a sandbox.

Who did you imagine as you read those descriptions: an Israeli or a Palestinian?

*

Memories of three different clouds of smoke from October 31, 2023 are seared into my brain. In the first memory, my two-year-old niece runs through a smoke machine on Halloween alongside neighborhood kids donning fake blood and plastic swords. In the second, images of white phosphorus smoke rain down on Gaza’s neighborhoods, burning children’s flesh to the bone. In the third, an image posted by an Israeli settler of a missile absorbed by the Iron Dome — a US-funded Israeli air defense system with a three-million-dollar price tag — results in a tiny tuft of smoke against a clear blue sky.

I see skies of blue, and clouds of white. The bright blessed day, the dark sacred night. And I think to myself, what a wonderful world...

*

The year is now 2024, and an active genocide is in progress. Violence strikes hardest in the night. We wake to news of more and more grave sites until websites fail to load in Gaza; the electricity and internet are regularly intercepted by the Israeli government to silence the screams of their victims. Since the IDF has murdered over one hundred Palestinian journalists to date in the last six months,30 denies entry to foreign journalists without IDF-approved talking points,31 and recently passed a law to ban Al Jazeera media from reporting in Israel,32 the burden falls on Gazans on the ground to share the carnage of their neighbors via social media, demanding the world intervene.

If a mother cries in a dead zone, does the world still hear her?

When an Arab mother screams over her dead children, who replies?

Do they ask first for her papers?

“We are living as refugees in our own homeland,” a Palestinian activist pleads to the masses in an online recording. “Do not ask me if Hamas has Israeli hostages while Israel has the whole country hostage. The West loaded IDF soldiers’ weapons with US taxes from your paychecks. The blood of babies starved to death is on your hands.”

I hear babies cry, I watch them grow. They'll learn much more than I'll ever know. And I think to myself, what a wonderful world…

*

The silence hurts more than the bombs, Leila writes in another WhatsApp message. No one is coming for us. Kayla, tell me — who is coming for us?

I do not know who is coming, so I do not say. Instead, I do my best to reassure her of what I do know: that the world is watching, and solidarity movements are pulsing and igniting across the globe — in South Africa, San Francisco, Seoul, and elsewhere. I send photos of anti-Zionist Jews protesting in Seattle, the keffiyeh her mother gifted me wrapped around my shoulders as we continue demanding a ceasefire from our corrupt leaders. I tell her we are rallying for a global unlearning, a rewriting of whitewashed history — that we are begging for humanity not to look away. And when some among us inevitably do, as death tolls are recounted like scores of a soccer match, and “self-care” in the West becomes a euphemism for tuning out airstrikes in the Middle East, and there is nothing left to do but scream or be silent, our voices will ring out even louder in a chorus, pleading atonement for the blood-stained hands of humanity.

*

Back in my living room in Seattle, I wrap the keffiyeh around my shoulders, inhaling the faint smells of East Jerusalem while praying for the safety of Leila, Khadijah, Mo, and all Palestinians across the globe. I continue unpacking boxes, and rediscover a binder of photos and documents from my Jewish grandfather. I pick up a tattered newspaper article from 1939, a year after my grandfather fled bigotry and violence to seek asylum in the US. The caption reads: Kurt Blau, the other refugee, was born in Vienna, but resided in an emigrant camp in Switzerland for a year prior to coming to this country.

I then find a letter my grandfather wrote to his relatives while in the camp, lamenting about inhumane living conditions. We wake up hungry, and there are more than two hundred people sleeping on the floor of a single room. Nearly all are sick from the damp of the soil we sleep on…he writes. My mind begins to flood with recent images of malnourished Palestinians fleeing racist violence by foot, forced from one refugee camp to another. Images of starving children in Auschwitz blend into present-day images of starving children in Rafah. Making refugees of others will never keep Jews safe. Man-made famine, borders, guns, walls, and mass graves will only sever us from any chance at peace, from our ancient teachings of Judaism, from our humanity.

*

There is a prayer we recite during Yom Kippur called “ashamnu,” which translates to “we have been guilty.” We repent collectively, because when one Jew has done wrong, the whole community must take accountability. For every IDF soldier who pulled a trigger, there are

millions of Jewish bystanders remaining silent as our ancient religion is hijacked by a century-old nationalist agenda calling for the murder of innocent families. The history of Jewish suffering — of being discriminated against for our identity — cannot be used to justify dehumanizing and slaughtering another people for theirs. Growing up, I was taught the most Jewish thing you can do is to ask questions, to think critically and deeply, and to speak out against injustices.33 To that end, it is in honor of my Jewish heritage — not in spite of it — that I support Palestinian life.34

I imagine my grandfather reciting ashamnu during Yom Kippur in 1939, the year he sought asylum in the US. He was likely celebrating alone in army barracks in the Midwest, mourning his forced separation from his loved ones. What did he repent for? Did he imagine the future of his lineage, the safety of his descendents? This Yom Kippur, eighty-five years after my grandfather fled genocidal powers and seventy-six years after Palestinians were forcefully exiled from their homes, what will I repent for? I think of Leila’s son and my niece, both just three years old. I climb up our respective family trees over the past three generations, grieving the shared experiences of banishment, discrimination, and persecution. I know violence flourishes amidst silence, so I speak up, like Leila asked me to, and urge others to do the same. I dig underneath the clouds of anguish and despair, praying for a seed of solidarity and hope, for a righting of our collective wrongs, so that one day, a Muslim Palestinian and an Ashkenazi Jew can sing “What a Wonderful World” in the same kindergarten class, and mean it.

*Some names have been changed to protect the privacy of the individuals.

  1. Erlanger, Steven. “2 Israelis Sentenced in 2014 Murder of Palestinian Teenager.” The New York Times. 4 February 2016.
  2. Turfah, Mary. “Israel Has Created a Medical Apocalypse in Gaza.” The Nation. 20 February 2024. v
  3. Six-Day War. Encyclopedia Britannica. 13 February 2024.
  4. Masala, Nur. Palestinian Refugees: The Right of Return, edited by Naseer Aruri [p.37]. 2001.
  5. “Balfour Declaration: Text of the Declaration.” Jewish Virtual Library. 2 November 1917.
  6. Khalidi, Rashid. The Hundred Years’ War on Palestine: A History of Settler Colonialism and Resistance, 1917–2017. 2020.
  7. Khalidi, Rashid. British Policy towards Syria and Palestine, 1906–1914: St. Antony's Middle East monographs. Ithaca Press. 1980.
  8. Munayyer, Yousef. “It’s time to admit that Arthur Balfour was a white supremacist — and an anti-Semite, too.” The Forward. 1 November 2017.
  9. Eichler, William. “Herzl’s Troubled Dream: The Origins of Zionism.” History Today. 6 June 2023.
  10. Greenstein, Tony. “Israel’s Holocaust trauma is a myth.” Electronic Intifada. 29 Mach. 2024.
  11. Falk, Dan. “One Hundred Years Ago, Einstein Was Given a Hero’s Welcome by America’s Jews.” Smithsonian Magazine. 2 April 2021.
  12. Foreign Relations of the United States: Diplomatic Papers, 1943, The Near East and Africa, Volume IV. Brigadier General Patrick J. Hurley, Personal Representative of President Roosevelt. US Department of State, Office of the Historian.
  13. Damen, Rawan. Al Nakba: the History of Palestine Since 1799 — Palestine Remix. Al Jazeera. 2013.
  14. “The Power of a Birthright Mega Event.” E Jewish Philanthropy. June 2013.
  15. “Israel’s apartheid against Palestinians: a cruel system of domination and a crime against humanity.” Amnesty International. 1 February 2022.
  16. AbuZayyad, Ziad. “The Dual Legal System: Apartheid Regime or Two-State Solution.” Palestine/Israel Journal. 2016.
  17. Alsaafin, Linah. “The colour-coded Israeli ID system for Palestinians.” Al Jazeera. 18 November 2017.
  18. Masters, Jonathan and Merrow, Will. “US Aid to Israel in Four Charts.” Council on Foreign Relations.
  19. Knutson, Jacob. What to know about US aid to Israel. Axios.
  20. Sax, Sarah. “They’re Supposed to Be Socially Conscious Investors. Why Are They Funding the War on Gaza?” The Nation. 16 February 2024.
  21. Crowley, Michael, and Wong, Edward. “Gaza War Turns Spotlight on Long Pipeline of US Weapons to Israel.” The New York Times. 6 April 2024.
  22. “Israel hits Gaza Strip with the equivalent of two nuclear bombs.” Euro-Med Human Rights Monitor. 2 November 2023.
  23. Timeline of Palestine's History. Palestine Remix. Al Jazeera. 2013.
  24. “The Nakba did not start or end in 1948.” Al Jazeera. 23 May 2017.
  25. “The Arab Revolt.” Encyclopedia Britannica.
  26. Deknatel, Frederick. “Denying the Nakba, 75 Years Later: A Democracy in Exile Roundtable.” DAWN. 15 May 2023.
  27. Rubin, Barnett. “False Messiahs.” The Boston Review. 4 January 2024.
  28. Sheizaf, Noam. “Hasbara: Why does the world fail to understand us?” +972 Magazine. 13 November 2011.
  29. Thrall, Nathan. “How 1948 Still Influences the Israeli-Palestinian Conflict.” Time Magazine. 14 May 2018.
  30. Nashed, Matt. “More than 7,350 West Bank Palestinians arrested by Israel during Gaza war.” Al Jazeera. 22 March 2024.
  31. “Palestine: At least 102 journalists and media workers killed in Gaza.” International Federation of Journalists. 4 April 2024.
  32. Scott, Liam. “Media Weigh Ethics Over Access for Military Embeds to Gaza.” VOA News. 6 February 2024.
  33. Federman, Josef. “Israel Passes Law Paving the Way to Expel Al Jazeera.” Time Magazine. 2 April 2024.
  34. Schorsch, Ismar. “The Right to Question.” Jewish Theological Seminary. 15 January 2000.
  35. Maass, Peter. “I’m Jewish, and I’ve covered wars. I know war crimes when I see them.” The Washington Post. 9 April 2024.

Below is a list of additional sources you can consult to learn more about the ongoing occupation of Palestine by Israel. They were influential in my learning, so I’ve listed them here:

  • Gaza Writes Back: Short Stories from Young Writers in Gaza  — Refaat Alareer 
  • I Saw Ramallah — Mourid Barghouti
  • On Palestine — Noam Chomsky
  • Freedom Is a Constant Struggle: Ferguson, Palestine, and the Foundations of a Movement — Angela Davis
  • Justice For Some — Noura Erakat
  • A Land With a People: Palestinians and Jews Confront Zionism — Edited by Esther Farmer, Rosalind Pollack Petchesky and Sarah Sills
  • Palestine Speaks: Narratives of Life Under Occupation — Edited by Mateo Hoke and Cate Malek
  • Rifqa — Mohammed El-Kurd
  • An hour of sunlight: one Palestinian’s journey from prisoner to peacemaker — Sami Al Jundi & Jen Marlowe
  • Reclaiming Judaism from Zionism: Stories of Personal Transformation — Carolyn L. Karcher
  • Our Palestine Question: Israel and American Jewish Dissent, 1948—1978 — Geoffrey Levin
  • Israel/Palestine and the queer international — Sarah Schulman
  • This Is Not a Border: Reportage & Reflection from the Palestine Festival of Literature Anthology — Edited by Ahdaf Soueif & Omar Robert Hamilton
  • They Call Me Lioness — Ahed Tamimi and Dena Takruri
  • Overcoming Speechlessness — Alice Walker
Headshot of Kayla Blau

Kayla Blau (she/her) is a queer Jewish writer and facilitator based in Seattle, WA. Her poetry and prose can be found in Crosscut, The Stranger, Mondoweiss, and Real Change, among others.

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Portrait of My Body in the Land of X https://www.theseventhwave.org/theodora-ziolkowski/?utm_source=rss&utm_medium=rss&utm_campaign=theodora-ziolkowski Wed, 05 Jun 2024 15:00:32 +0000 https://www.theseventhwave.org/?p=17837

In the photos taken before I wore it, the gown hangs from a grape arbor. You can make out the beaded detail of its bodice, the hourglass curve of its skirt. 


I have no memory of looking into a mirror before or after, but I must have. What I do recall is slipping out of my bathrobe and stepping into that gown. A hefty alabaster satin, it was an unlikely choice for summer. You could bustle the train with a pin, or you could let it trail behind you.


As an image, the gown does not look much different hanging from that arbor than it does from my shoulders. It hovers above the ground in the silhouette of a woman. 


*


I was twenty when I began seeing the Land of X, and twenty-four when we promised to stay together. 


There were hills that day and, in the distance, mountains. I had no idea how steep the climb ahead would be, what the landscape would have in store for me. 


Fast forward three summers: come autumn, the Land of X began his doctorate at one university, and I began mine at another. There were logistical and financial reasons why the Land of X and I lived in different cities that year, but those don’t really matter. 


I was twenty-seven and I was lucky; I was studying at the oldest Creative Writing PhD program in the country — I would have five years to dedicate myself to what I most loved doing. 


All the while, I would stay on the promising road that brought me to the Land of X — my other commitment. 


*


The Land of X is not an easy place to describe. Both tropical and polar, dry and marine, it could present itself as an atmosphere or a terrain; a place that, regardless of its climate or topography, required a map for anyone to negotiate. 


There was also an inherent contradiction to these extremes. 


Fresh cut flowers, for instance, were considered wasteful in the Land of X. Why buy what’s going to die anyway?


But I did buy flowers anyway. Whenever I’d place them in a vase, he’d rearrange my work so I could see how to display them the right way.


For nearly a decade, I’d watch these arrangements bloom fully, then droop, and eventually wither away.


*


I was always writing.


The Land of X would often remark: You are always in your head. Though having never written fiction himself, he had plans to write a novel.


Someday, it will happen.


*


My first semester in the city, I often rode the bus to campus, or else friends drove me. On the rare occasions when I drove myself, I entertained visions of losing control and plowing into oncoming traffic.


I had been told by the Land of X that I did not drive well.


*


During the first semester of my writing program, a hurricane made landfall.  


In anticipation of what was to come, I’d watched the meteorologist track its messy progression from the gulf to the shore. The length of time it hovered over the city was among the many reasons it was distinctive.


Day in and day out, I was deeply aware of my aloneness. I longed for the storm to pass, for those around me to stay safe and protected — too much damage had already been done. At the same time, I wanted to protect my solitude. 


Alone, the rain battering my window, I’d consult my reflection: the silhouette of a woman. You are here, this is the life you have made.


But also: What the fuck is wrong with you? Be thankful.


*


What he said wasn’t true — about my driving, that is. Rarely had the Land of X ridden with me in the driver’s seat. At the time, I’d probably shrugged it off; I was used to hearing such criticisms echo in the Land of X. Trusting his distorted perceptions more than I should have. 


He’d say he knew me better than anyone. 


Most of the time, I believed him. 


*


After the storm cleared, leaving the city with its destruction — hundreds of thousands of homes damaged, their residents displaced — I met with a therapist. Her office was stuffy, walls the color of gravy. 


A few sessions in, she suggested I wanted to get away from the Land of X. Had that ever occurred to me? 


I canceled her services shortly thereafter. This isn’t working, I told her. 


*


In the mirror, the image of one’s movement is always slower than one’s actual movement. 


*


Unlimited Raisin, Crisp Magenta, Almond Hustle, Berry Bliss, Strike a Rose, Citrus Slice —


Lipstick doesn’t look natural.


It didn’t matter what shade I wore. He preferred me without lipstick. 


In the Land of X, I was governed by want, a warped desire to please. Rules became law.


There were so many laws to keep track of. Avoiding lipstick was just one example.


*


That all women who look into mirrors are vain is a misconception. Sometimes women look into mirrors to confirm that they are still here.


*


Another law: one should not bathe without remembering to scrub the tub.


Taking baths is like bathing in your own filth.


*


How many miles in before I stopped pushing back, stopped speaking up when a law in the Land of X didn’t align with my beliefs, my memory? Somewhere along the way, I learned it was easier to nod my head in agreement when it came to the opinions I disagreed with. I was separating from my body, or my body was separating from me.


Was it my imagination, or was the road beneath my feet crumbling too?


*


If one spends too much time attempting to navigate the wilderness of the Land of X, they risk incurring long-term consequences for the brain. Or becoming lost entirely.


*


While pursuing my degree, I also taught creative writing classes for the local community. I began encouraging my fiction students to think of their characters’ tics. I described someone who was continually twirling her hair, how particular that behavior is for an adult. People like this, I told them, are probably anxious. They have a lot on their minds!


At the end of the workshop, one of the students mentioned that I twirl my hair.


Haha, how funny.


Did I realize?


*


Coerce can be traced back to the Latin, coercere: “to confine, to restrain, to repress.” It can be difficult to recognize coercion when there are no marks to evince it.


*


Day after day, light fell at a slant. Long after the hurricane had cleared, my longing for solitude remained. On my own, I nearly felt complete.


In the Land of X, I was an endless work-in-progress, a draft.


*


Years later, it’s easy to forget certain things. Like a third law of the Land of X, which stipulated that I must one day let my long brown hair grow gray. 


Never mind that I was in my twenties when this was first imposed — or that the preference was shaped by the fact that his own mother had let her hair go this way. 


Yesterday, I found a single silver strand while I stood brushing my hair in front of the mirror.


*


In the Land of X, one must anticipate the shifting landscape. How the very ground beneath one’s feet will shift, tilt you off balance.


*


You’re a liar.


*


Projection occurs when the manipulator accuses the target of the quality about himself that he fears most.


*


The Land of X would call me manipulative.


You exaggerate.


*


A fourth law in the Land of X: all of our children would be boys — blond, and light-eyed, like him. Features that were the opposite of mine. Living in the Land of X meant not only conforming to his vision, but also reproducing his mirror image.


*


You’re trying to be unhappy.


*


Who tries to be unhappy?


*


The Land of X had a way of exerting pressure on me. His hand, for instance, on my stomach during road trips, when I’d ask him to pull over so I could use the bathroom. He would then laugh and keep driving.


Another law. One must suppress their urges in the Land of X — even those deemed essential or unavoidable.


Holding it in is good for you.


*


What I tell my writing students: 


Everything you write is important. 


Keep a document for experimentation.


Don’t be afraid to mess up, to ask questions. 


Yours is a story worth telling. 


*


I remember with precision the day I began cutting my portions. It followed the day after the Land of X and I attended a party, and the host sent us home with pie — a slice for him and a slice for me. 


Later, in the blunt glow of the kitchen, against the winking glint of appliances: my face bowed over the first empty Tupperware, a scrim of cream filling puffing the rim. 


I was already tearing into the Land of X’s portion but couldn’t taste anything. 


*


More than eating, more than sleeping — I was always writing.


*


I didn’t eat red meat, but the Land of X vowed that I would begin to do so by the time I was pregnant. This, yet another law, and one he said I’d enjoy. 


You’ll have to do what’s best for the baby.


Eventually, he convinced himself he wanted to homeschool his children, to be a stay-at-home dad.


He claimed that if the roles were reversed, I would be too busy writing.


*


In the Land of X, the trees lost their leaves, then their branches. Bark sloughed off their trunks. Soon, everything was uphill. Everything hollowed out and parched.


*


Body dysmorphic disorder yields a warped view of one’s appearance. When coping with it, the brain invents a flaw or exaggerates a physical feature. It might not be a flaw at all. Like the machinations of the brain that invents the flaw, it, too, might also be an invention.


*


As I got smaller, my voice changed, lilted higher.


Holding it in is good for you.


Down to ninety-two pounds, I lost the ability to make decisions.


Every day, I arranged and rearranged my flowers.


*


What scared me most: being disbelieved.


He was so nice! Everyone said so. People seemed to enjoy their brief visits to the Land of X. Why shouldn’t I enjoy being there, too?


I made sure to praise him outwardly to acquaintances, family, and friends. I reflected what I wanted to be real about him. The Land of X turned carnival, a funhouse mirror.


*


To this day, I’ll log into the Cloud and rediscover photos of a thin, beaming young woman.


*


During my final year with the Land of X, we lived in a suburb between our universities, across the country from our families.


We rarely had friends over. Or went out to see them.


Instead, I walked the two-mile loop around the lake out back and habitually forgot the season. It was easier to take the path there. Less erratic than the trek through the Land of X.


*


Disassociation: A discontinuation, a rupture. A break in the connective tissue between what’s happening in one’s mind and body, what’s unfolding around them.


Making my mind go elsewhere was how I survived in the Land of X.


*


Shortly after we moved to the suburbs, I began volunteering at a memory care center. A choice spurred by longing, by desperation: I wanted to feel close to someone or to something. To help those who were vulnerable. 


Often, I felt guilty for feeling the way that I did. I poured my energy into doing things for others, avoiding the thought of what it would be like to go someplace where the ground didn’t crumble beneath my feet. To leave the Land of X — 


*


At the memory care center, there were two major rooms for the residents to gather.


There was the recreation room with the large TV, and against the back wall, a nursery for those who wanted to mirror parents, who tended to dolls like real babies. Then there was the main living room with its sky-blue couches, cream-colored carpet, and big windows with a view of the courtyard.


That was the first room you encountered upon stepping foot in the center. It’s where the residents who were in the early stages of the disease drank their coffee, played games. Those were the residents who didn’t yet require a caregiver to help them eat.


*


I remember seeing myself in the mirror opposite the table, my mouth opening as I drew in forkfuls.


*


For Alzheimer’s patients, the forgetting has to do with damaged nerve endings. The more time that passes, the greater the injury.


But the person with Alzheimer’s does not notice these changes. Like trauma-affected brains, brains afflicted with Alzheimer’s will compensate for the damage that has occurred to them.


It happens in stages. The initial symptoms are hidden and can begin as early as twenty years before a person notices them.


It took me years to recognize that anything was actually wrong with the situation I was in.


*


Spring became summer, or summer turned to fall.


I got healthier, gained back what I’d lost.


*


Mirrors were discouraged at the memory care center. It could be disorienting for residents to encounter their own reflections. Some translated what they saw as a stranger. 


*


As my body began to recover, the Land of X said he was glad I’d gotten my ass back.


It was something to think about losing part of yourself, then regaining it. One could lose themselves entirely in the Land of X — what would the process of total recovery entail?


*


I often wondered if the mirrors I gazed into weren’t two-way mirrors. Or maybe I simply wanted them to be, if only for someone to intervene.


I am still wondering what my memory does and does not retain.


*


In my shared apartment with the Land of X, my best days were the ones when we were apart. While walking, the lake’s bluish surface was broken and choppy. Whenever the wind blew my hair into my face, I’d quicken my pace, unable to see straight. But trusting the ground would remain steady beneath my feet.


*


Twice, a resident at the memory care center fell on my watch, and both times, it was as though I were watching the fall in slow motion, the body plummeting forward.


*


Portrait of my body positioned in the Land of X: Portrait of my body / behind a window / inside a mirror / within an apartment / overlooking a lake made of glass. A lake my body could easily fall forward into.


*


You can retrain the brain’s memory of trauma, but you cannot erase the trauma altogether from the brain. 


*


While working with the residents, you must not let them see you upset. 


Memory care patients read into faces. 


*


In the Land of X, one must work to make their face unreadable.


You’re so much better than you used to be.


The arid season commenced. In the Land of X, the air grew hot and dry; it was all the better to catch fire.


*


While the minds of the residents I worked with were slowly deteriorating, I was beginning to recall what it was like to feel things.


I soon became struck by the narrow distance between the balcony and the bed, for instance. How easy it would be to walk out.


There were many nights when I found myself floating into the dark.


*


The last time the Land of X saw me he hugged me so hard, I pulled away —


*


Daylight gave way to darkness, and inside the dark was a car on a long, lit path.


*


After our final meeting, I drove down one block and then another. Maybe I called my parents, my sister — I don’t remember. But I did pull over, cut the engine. My pulse thrumming my temples as I laid my head against the wheel. 


I was exhausted and afraid, relieved and enraged. 


*


Eventually, I got my voice back, too. 


So many things would change, from my passwords to the name I used to introduce myself to strangers. 


Yes, my name is Theodora Ziolkowski, I told a customer service representative between my teeth.


*


Imposter syndrome: The failure to reconcile the person you are with the person you believe yourself to be. A doubling borne from doubting. 


To this day, I am still pained by situations for which I must continuously prove myself to be believed. 


*


The first week I lived on my own, I listened to Mia Farrow narrate the audio recording of Ira Levin’s Rosemary’s Baby. 


While Rosemary was decorating and refurbishing the Bramford, I was washing the glasses and silverware I bought from Target, drying each piece before carefully setting it into the cupboard. Finding homes for my belongings in the garage loft that I alone was renting. 


At one point, I dropped a plate while I was unpacking.


This is no dream! This is really happening!


*


The first thing my friends said when I told them I’d left the Land of X: You look like yourself again.


*


In the months after, I filled my hours studying and holding hands with the residents. I taught more creative writing classes, trained to teach a barre class. I was eager to reconnect with my body in ways that my body remembered. 


Other times, I cruised through the clotted arteries of I-10 and 290, listening to podcasts about loneliness and self-love, stories from divorcees. In one, a woman who leaves her husband describes how her husband warned her that, without him, her life would shrink to the size of a postage stamp.


*


Forgetting painful memories can be a mode of survival. Once separated, one may choose to block out certain moments from being in the Land of X — until something in the present happens, and then one remembers.


*


When a student in my fiction workshop turned in the first chapter of her novel, she gave the class the disclaimer: I don’t know if my protagonist should get out of her marriage.


The husband in her draft was emotionally and physically abusive. These traits are enacted in the novel’s opening pages.


Well, your character should probably change in some way, I told the student gently.


And though the student asked me directly what I thought the wife’s course of action should be, she also retorted that she didn’t want to make it appear as though it was so easy for her.


I want readers to see how hard it is. They’re not going to get it.


*


It was while driving in the dark, listening to the part that Rosemary discovers the claw marks on her body, that I saw a shape bloom in the middle of the road, red eyes and white fur.


I pumped the brakes, just missing the body —


The possum resembled a zombie bride dragging herself away. 


*


I, too, dragged myself away. 


*


After I made it past the barre teacher audition, it was time to learn the choreography.


Where I struggled was memorizing what move to do next. I kept reversing the order of when to do which. There wasn’t enough space left in my mind to keep track. 


During training, I made my arms copy the trainer’s arms. I watched the mirror. 


*


When I left the Land of X, it was as if I had been freed from some invisible corset. Or like my chest had never been caged to begin with. 


Only then did I find the language to say this.


*


When I failed to reproduce the movements exactly, I felt a jolt when the trainer adjusted me. 


I didn’t need anyone to make me move a certain way.


*


All these years later, the wild relief of having left can still surprise me. 


*


What a wonder, to find yourself in a different position — a different place — than you imagined. 


*


Some days I look back on that time, and some days I don’t. Now, there is an immediacy to everything I do. The ground solid, the sun rising and falling just there, on the other side of those trees.


*


A year ago, I was exploring the grounds of the little university town I now teach in. The sky was a brushwork of rouge and lilac, the dirt roads bright with frost. And it was almost as though I were driving through a still life, or as if the great rush of my life were fresh paint on a canvas: a flurry of colorful strokes, every inch of backdrop covered over. 


Everything beating for its life like a heart.


Headshot of Theodora Ziolkowski

Theodora Ziolkowski is the author of the novella, On the Rocks, winner of a Next Generation Indie Book Award, and the short story chapbook, Mother Tongues. Her fiction, poetry, and essays have appeared in The Writer's Chronicle, Short Fiction (England), and Prairie Schooner, among others. In the past, Ziolkowski served as Poetry Editor for Gulf Coast, Fiction Editor for Big Fiction, and Assistant Poetry Editor for Black Warrior Review. She holds an MFA from the University of Alabama and a PhD in Creative Writing and Literature from the University of Houston, where she was the recipient of the Inprint Marion Barthelme Prize in Creative Writing. Currently, she teaches creative writing as an Assistant Professor at the University of Nebraska at Kearney. Her debut poetry collection, Ghostlit, is forthcoming from Texas Review Press.

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At the Cut https://www.theseventhwave.org/nadine-monem/?utm_source=rss&utm_medium=rss&utm_campaign=nadine-monem Wed, 05 Jun 2024 15:00:06 +0000 https://www.theseventhwave.org/?p=17709 If I had known this animal had a name … I obviously wouldn’t have killed it.]]>

The American dentist who shot Cecil the Lion once said, If I had known this animal had a name … I obviously wouldn’t have killed it.

When I was eight years old, my uncle teased me because I didn’t know how to pronounce my own name. It was an injury that I have never fully recovered from. We were all crowded around the kitchen table one Saturday morning, legs pressed against one another’s, waiting for family breakfast to begin. My father had pushed a plate of fatty eggs onto the table, next to a basket of pita bread cut into limp triangles. The phone rang just before we started eating. I climbed down from my chair and answered it the way my father had taught me to: Hello, Monem residence.

When I got back to the table, my uncle laughed and said, Why did you say our name like that?

It was the 1990s. He had been trying all winter to make his laugh sound like Eddie Murphy’s. It was working. That’s not how you say it.

(More laughing.)

That’s not even our name.

My brother Chris, or Walid — depending on who was asking — came to my defense. No that’s right, he said, Mow-nemm. My other brother Alex, or Rami — depending on who was asking — raised a mocking eyebrow and said, No it’s not, it’s Maw-nem. My uncle Hossam or Sam — depending — laughed again and told them they were both wrong. No, it’s Moh-niem. I felt my father’s long-fingered hand on my arm then, and everyone went quiet. My father said to me, It’s your name, you can say it however you like. Disoriented and embarrassed, I felt the heat rise up into my cheeks. I didn’t want the freedom to say my name however I liked — I wanted to know how to say it right.

*

Whatever the “correct” pronunciation supposedly was, my uncle was right to reject its reality. It wasn’t real if a last name’s realness lies in its connection to generations, if it is meant to serve as a tether through time — both a kind of memory-keeping and a form of constitutional address: this is, I am, they are. I would only learn years later, when I was in high school, or maybe even after, that the name that is now my name was invented by my father during his interview at the German embassy in Cairo sometime in the late 1960s. He’d been there to apply for his student visa, and his last name (my real last name) was too long to fit on the form they gave him. The clerk insisted that if my father wanted to emigrate to Europe, he had to choose a name that would fit on the form.

Arabic naming conventions go beyond the gesture of memory-keeping: they are explicit records of a family history — long, sometimes exhausting, often unutterable to the western tongue. My father was faced with the decision to either keep his name and be forever confined to his history, or to cut it short for the chance to be modern. He had been born in an Egypt still limping under the weight of British colonial rule, and even though he was still a young man, he had lived long enough to have his heart broken by revolution. Maybe that is why he chose the cut. Maybe he felt that whatever history was evoked by his name was already a ruin.

Confronted by my father’s choice at the breakfast table, by the awful weightlessness of my name, I suddenly found it hard to locate myself. My arms felt far away — or was it the table? I concentrated on my plate, on pinching up food with my bread. I pinched and ate and pinched and ate, and by the time I looked up again, the table was empty. Only the spent fūl platter kept me company, its galaxies of oil and vinegar catching rainbows in the midwinter sun.

*

Though & because it confuses the tongue,
let me repeat this: the flowers are ours the flowers
are ours the flowers are ours

— Zeina Hashem Beck1

*

That afternoon, my uncle tried to make amends by inviting me to run errands with him. But despite the fact that it was one of my favorite things to do, I refused — still sulking. I watched him reverse out of the driveway alone soon after, leaving behind tracks of gray slush in the soft new snow. Staring through the window after him, I looked at the cluster of tall pines that stood in between our hastily-built house and our quiet suburban street at the edge of Toronto. It was a small congregation of trees left over from a time before so many hastily built houses were required. There was a humming silence in the house, punctured only by the turn of the washing machine. It was the kind of accusatory quiet that made me feel observed, and I was: every movement I made roused the attention of my father, who was playing solitaire at the kitchen table. I squinted at the hazy sun, oatmeal-coloured behind a veil of thin gray cloud. The days were short in midwinter, but there was still plenty of time to escape the silence of the house, plenty of snow outside to make a place to sit inside, unseen.

My father called out to me shortly after I decided I went to put on my snowsuit, asking me where I was going. I told him I was just going out front.

Alone? I nodded. Okay, he said, but the sun is already low. Remember the Jinn.

I would often ask my father about the Jinn, but no matter how patient his explanations might have been, the Jinn always shifted in my partial understanding. I didn’t know what to make of them, or how to imagine them. My madrassa teacher looked at me impatiently whenever I asked where they came from or how they lived. She told me that the Jinn are beings made of smokeless fire or hot wind, not earth and water like humans. She told me that they conceal themselves in trees or out-of-the-way places until sunset, when they roam the earth causing mischief, confusing and tricking people, taking them away, or worse. Looking at the low sun, I wondered if there were Canadian Jinn, or if they immigrated like my father did from Egypt — or perhaps from Sudan, or Palestine. I wondered if they had names, and how long their names were, and if our human tongues could pronounce them. I wondered if they wore clothes, if they had to wrap up warm against the winter chill, and if so, who made their clothes. If there was a whole shadowy Jinn economy we couldn’t see. And then I decided this was too much not to see and that the Jinn were things made up by fathers to keep their daughters inside.

I called to my father at the kitchen table, Baba, are the Jinn real?

He shrugged. They are mentioned in the Quran a few times.

I didn’t know if that meant that he thought they were real, or not.

 

The silence was different outside. Proud. Stretching out wide and returning from far away. I surveyed the space between the pines and dropped to my knees, pulling snow toward me, packing it down. I drew and rolled and packed and built up a curved wall just big enough to hold me, and then I set to work on the other side, arching the walls upward so that they fell just short of meeting. The blue-gray sky was barely visible through the almond-shaped aperture overhead. Lying on my back with my arms folded behind me, I listened to the wind sweep the snow from the branches above, the pine needles in quiet conversation. Further away, I could make out the dumb speed of the highway slicing through the earth and throwing brown slush on what bare patches of land remained.

*

Earlier that year, my third grade teacher had taught us that when Adam was in paradise, he was given the role of naming the animals. This astounded me, that a job as important as naming the animals was given to a human, and one so newly created. As an adult, I have often revisited that passage from the bible, but each time I am disappointed; the story is brief and insufficient, as if truncated from memory. It doesn’t list the names Adam chose for the animals, for instance, or how long they were, or what language he used to name them. Nor does it indicate whether the animals acknowledged their names, or if they had their own way of addressing one another. The passage only mentions how Adam named the animals based on his need and vantage point — what the animals were to him, what use they had. And of course there was no mention of the animals for which Adam had no use. While I am searching, I see various theological debates online about whether or not Adam’s naming of the animals was in fact an act of bringing the animals into being — of poesis, rather than onomasia.

As I am scrolling through various interpretations of this passage, I wonder about the name that is not my name, and what sort of new being it brought into existence, or what kinds of possibilities it foreclosed. It is a name that both constitutes and effaces me, tethering me to no one and nowhere. I wonder for whom it is most useful.

*

I didn’t know then that not far from where my eight-year-old self was lying on the snow-packed earth that day, watching my breath bloom into puffs of clouds in the weak winter light, the last residential school in Ontario was winding down its official functions, preparing to close its doors for good. For over one hundred and fifty years, residential school systems operated throughout Canada, designed to annihilate Indigenous languages, kinships, and futures. In 1920, The Indian Act required by law that all Indigenous children attend these institutions. Some families would attempt to hide their children, even though they could face prosecution, or risk being denied the treaty payments they depended on for survival. Some parents were starving because their hunting and fishing rights had been taken away, and they reluctantly sent their children to these schools because their children were starving too. The Royal Canadian Mounted Police would come by train or by truck or by dogsled to round up the children. Sometimes they would tie them up to stop them from struggling, gathering more and more children as they sped through community after community, nation after nation.

When they arrived at their new schools, the children were separated from their siblings and other relatives, bathed in hot water, given thin European clothes, and forbidden from speaking their language. Because language is a body that can resist. The children would also have their hair cut short, an act reserved for mourning in many Indigenous traditions. Within those customs, the length of hair cut often signifies the length of time spent with a departed loved one — the closer the relation, the closer the cut.

Residential school survivor Daniel Kennedy (or, Ochangkuga’he) recounted his arrival at the Qu’Appelle school in Saskatchewan in his memoir, Reflections of an Assiniboine Chief. In it, he described the horror he felt at seeing his hair shorn so close to his scalp, and how he wondered, silently, if it was cut so short because his mother had died. He didn’t have the language to ask the nuns who were handling him with such efficient cruelty, and so he quietly wept. The principal at the Qu’Appelle residential school then asked Ochangkuga’he’s for his name, and when it was given, the principal remarked that there were no letters in the alphabet to spell it, and no civilized tongue could pronounce it. It was then that Ochangkuga’he’s name was erased, and in its place a new English name was entered into the school’s entry form. The institution that Ochangkuga’he was forced to attend was named after what is now called the Qu’Appelle River in Saskatchewan, a French phrase that means Who Calls? The French name is a misunderstanding of the Cree name for the river: Kah-tep-was, or River that Calls. The French is framed as a question, to which an answer is already given.

*

I can’t tell you anything new about the river—
you can’t tell a river to itself.

—Natalie Diaz2

*

In my temporary shelter of snow underneath the pines, the walls were tingeing purple, and the clouds overhead were becoming more pronounced against the darkening pink sky. I whispered the name that was not my name again and again; stretched out its vowels, made them go slack, sharpened its consonants or smoothed them over. If my uncle told me our real family name that day, I didn’t remember it. That, or my western tongue could not pronounce it. He did tell me once that our inherited name is very old, older than most countries — certainly older than the country that granted me my citizenship at birth. How many generations old? I wondered. How did the first generations of our family say our name? What shape did their mouths make as they said it? I turned on my side and rested my head on my arm, tracing shapes on the wall of snow in the changing light. I drew circle after circle, connecting them up in a chain around me until it became too dark to see where to put the next loop.

All at once, the dangers of darkness occurred to me.

The sunset, and the Jinn, and the whispering, and the taking — I burst up through the snowy wall and scrambled to my feet, sliding my way through the small group of silhouetted trees between me and the front door, tripping and getting up again and running face-first into a low hanging branch. The skin on my lip, cold-hardened and dry, slid easily apart. I felt a stream of blood warm my chin, dripping in heavy black spots through the perfect white snow. I watched as the drops fell, unable to find the words to call out, wondering if this was how the Jinn would find me — face covered in blood and body frozen in panic, only steps from my front door. Or maybe this is how the Jinn left me, unsteady on my feet and without the language to help myself. The pain of my lip brought me back to my body, and I held a mitted hand to my face, listening to the wind, and for any new words it might contain. Then, I picked my way carefully across the driveway back to the house. I did not look back.

*

Many of the children that were taken to residential schools didn’t come home again. Generations of families have lived within the cold expanse of not knowing what happened to their children, or not recognizing the children who returned to them with new names and the language taken out of their mouths, forever changed by abuse and neglect. Since 2021, some of these missing children have been retrieved from unmarked graves at the sites of residential schools across Canada.

May 28, 2021: Kamloops Indian Residential School; Tk’emlúps te Secwépemc First Nation; remains found of two hundred and fifteen children.

June 4, 2021: Brandon Indian Residential School; Sioux Valley Dakota Nation; remains found of one hundred and four children.

June 24, 2021: Marieval Indian Residential School; Cowessess First Nation; remains found of seven hundred and fifty-one children.

July 2, 2021: St Eugene’s Mission School; Ktunaxa Nation; remains found of one hundred and eighty-two children.

July 12, 2021: Kuper Island Indian Industrial School; Penelakut First Nation; remains found of one hundred and sixty children.

There are four thousand, one hundred and thirty-nine names listed on the memorial site of the National Centre for Truth and Reconciliation. This number will undoubtedly increase as more children are retrieved from the earth, and as they are reunited with their names.

*

One day, all gardens sprouted
from our names, from what remained
of hearts yearning.

— Hiba Abu Nada3

*

The year the children began to be retrieved from the earth, I returned to Canada and decided to revisit the house on the outskirts of Toronto where I grew up. It was smaller than I remembered: the garage painted a queasy beige color, and despite it being late summer, there was a plastic nativity scene perched uncertainly on the front balcony. But the same pines from my oldest childhood memories were there, still huddled together between the house and the road. Their trunks had thickened over time and bore new scars. They looked as if they had been there forever, maybe they had.

The pine tree is indigenous to this part of what is now called Ontario, Canada, in a stretch of unceded Anishinaabe territory. They are so much a part of this land, in fact, that when settlers first came and chopped down the trees to forge their towns and cities and wealth, the ground itself became untethered. The topsoil blew away on an unchecked wind, leaving only barren sand in which nothing would grow. Even the pines refused.

*

Shortly after the 1948 Nakba in Palestine, in the hills on the western side of what is now called Jerusalem — or Al-Quds, depending on who is asking — the Jewish National Fund planted a forest of Aleppo pines. After my visit home, I look up pictures of the forest to see if those pines look anything like the pines of my childhood, and I discover that the first tree was planted in 1950 by the second Prime Minister of Israel, Yitzhak Ben-Zvi. After they had sufficiently expelled the people who lived on the land, they set about erasing the memory of them. All those who had been exiled from their homeland were no longer to be called Palestinians, but were renamed simply “Arabs.” A people severed from their land, who might belong to other places but not there. The new Israel was a land without a people for a people without a land — an arid, empty place that its new inhabitants made lush with their industriousness. The pines grew into a pleasant view from the city and its suburbs. They called this the Jerusalem Forest — a green belt, home to jackals.

*

Two aggressions ago, because time can be counted in seasons of aggression in Palestine, I saw a video of a scene outside of Al Aqsa Mosque. It was late spring 2021, around the same time that the bodies of Indigenous children began to be retrieved from the patient earth. The video I saw was filmed during Eid, and it showed a group of Israeli men dressed in crisp white shirts and black trousers dancing in front of the mosque as flames slowly crept up to its entrance. Someone had brought a sound system, and there were so many Israeli flags whipping violently in the wind that at first, I mistook the sound for thunder. The men jumped up and down in celebration of the flames, singing a song in unison. They sang the same words over and over — more of a curse than a song. The words they sang were yimach sheman, which means, may their names be erased.

*

Now
make room in the mouth
for grassessgrassesgrasses

— Layli Long Soldier4

*

In mid August 2021, a couple of weeks after my visit home, a wildfire broke out in the Jerusalem Forest. It raged for four days and engulfed eleven thousand dunams of trees planted in the anguish and optimism of Israel’s first years. The pines burned to cinders and ash, revealing a curious scene. Instead of arid earth, instead of emptiness or absence as the new national myths would suggest, the fire revealed structures in the hills — historic terraces that Palestinian farmers had cut into the mountains over six hundred years ago to cultivate the land. Those farmers would have known not to plant pines there, because pines are fire-loving trees. Instead, they planted olive trees and grapevines: crops that didn’t need much water, that held the earth together and kept fires at bay. Palestinians had been farming those terraces for generations, right up until 1948 when they were expelled, and their crops destroyed — a patchwork of trees planted over the memory of their labors. But more than seventy years later, the scorched and scarred earth was left to give its quiet account.

*

At the beginning of October 2023, Israeli Defense Minister Yoav Gallant renamed the people who were once Palestinians for a second time, calling them human animals. I ask the internet how long it would take me to say the names of the more than thirty-five thousand Palestinians who have been killed since he said those words. Just under three hours, the internet replies. I assume this is a calculation based on the average length of English names. If I were to instead call out their full Arabic names, it might take me six hours. To cut this time short, maybe I could just say the names of the children, which might take me half as long — maybe three hours. Or maybe I could just say the names of the families that have been wiped out completely, their long histories erased from the civil registry: more than fifty since the beginning of October. This should take only an hour. But how to begin? I fear that once I’ve started, the horror of stopping would be too much to bear.

*

Today, in this season of aggression in Palestine, children in Gaza go to sleep with their names written on their bodies. They do this so they can be properly identified in case the worst happens in the night. And if the worst does happen, their names will be written on the thin white shroud that covers their bodies before burial. Survivors insist on writing the full names of the dead, however long they are, however small the shroud might be. Where bodies cannot be retrieved from the rubble, the names of the missing are sometimes painted on the ruined walls that remain. Insisting. There is an unrelenting dignity in these acts. A refusal to acquiesce to colonial force, despite ruin and even in death. A refusal to be overwritten, abbreviated, or erased — to be defined only by the brutality done to them, however spectacular that brutality turns out to be. The act of writing, repeating, and rehearsing the names of the dead and the disappeared is also to articulate an indictment.

*

A friend recently asked me, over breakfast, why I don’t reinstate my real last name.

Reclaim it, she insisted. Nadine el Mokkadam.

I consider this — what kind of reclamation would it be to reach back for a severed name and attempt a repair? I shook my head. I have always existed at the cut: to try to suture it would be an act of erasure, a form of self-annihilation. I arrived in the world to a capitulation of a name, but in refusing to silently bear that scar, and rather to insist on tracing its shape and origin, I am also attempting a form of address — a kind of indictment of colonial logic in both its banality and its unyielding horror. Scars are a kind of memory keeping too.

*

The survivors in Palestine who drape themselves over marked shrouds and weep, or who recount the many family members who have been killed by the chaotic cage of bombs puncturing the sky over Gaza, will often refer to their dead with the word: shaheed. This is usually translated into English as martyr, presented as evidence of the Arab’s glorification of — or insatiable lust for — religious war. But the word shaheed has an inflection, a specific meaning that is rarely invoked.

It also means witness.

  1. From "Dear white critic" by Zeina Hashem Beck, in O, 2022
  2. From "exhibits from The American Water Museum" by Natalie Diaz, in Postcolonial Love Poem, 2020
  3. From "Not Just Passing" by Hiba Abu Nada, 2023. Palestinian poet and novelist, Hiba Abu Nada, was killed by Israeli forces in her home in Khan Younis, Gaza, on 20 October 2023.
  4. From "Whereas" by Layli Long Soldier, 2017
Headshot of Nadine Monem

Nadine Monem is an Egyptian-Canadian writer working in a hybrid form of speculative nonfiction that reaches back for new histories, and reaches forward for new kinships. Nadine graduated with an MA in Creative and Critical Writing from Birkbeck (University of London) in 2021 and since then her work has been supported by the Tin House Summer Workshop, Catapult Books, The Sewanee Review, Gulf Coast Journal and The Literary Consultancy. She is currently working on her first book, excerpts of which won the 2022 Queen Mary University Wasafiri New Writing Prize, and the 2023 Black Warrior Review Nonfiction Contest. Nadine lives and works in London, UK, and teaches cultural studies and criticism at Central Saint Martins, University of the Arts London.

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The Year of Getting Better https://www.theseventhwave.org/grace-byron/?utm_source=rss&utm_medium=rss&utm_campaign=grace-byron Mon, 15 Jan 2024 18:21:24 +0000 https://theseventhwave.org/?p=14346

“It’s the year of getting better,” her mother said as she walked into the room. It was Thora’s second hospital stay of the year. The first time was an accident, now it was on purpose.

“For pleasure,” her mother joked. This time was for The Surgery, the one that had become all the rage. Thora finally had a womb. She felt her puffy new face and the ocean of bandages below. Everything in one clean chop.

In the corner, Thora’s boyfriend Eli stared out the window at the spires of Manhattan. He was probably brooding about the medical debt she was racking up to The Company. He acted like it was his burden. Her mother was probably wondering when she’d get grandchildren. Her mother’s name was Lorna. She didn’t get along with Eli.

Almost everyone supported the world becoming one big Company-owned continent. It made sense at first. Now, goods traveled faster, in bright yellow packages with dancing electric mice logos. The US had collapsed under the gig economy until The Company bought a third of the government’s debt. They became the sole media-making conglomerate. The Company made certain cartoons required viewing. A squeaky mouse began to teach kids about amoebas, drugs, love, frog anatomy, and the Lascaux cave paintings. The Company sank the idea of love.

They idolized Andy Warhol and told kids he was a straight man who lived in Disneyland. Thora sounded like a crone when she tried to tell people he was a gay man. “He was not,” they said. “Not that we care.”

Further down the dystopian tunnel they started to care. It wasn’t a good time to be alive. Not that any time was. It was ahistorical to resent one’s position in time.

*

Lorna wanted Thora to date a nice cis boy. Eli hadn’t undergone the male equivalent of The Surgery. He didn’t want to be a dad. He preferred animals. His cat, the porcupine he fostered, videos of camels and bat pups.

“Incredible what they can do these days,” Lorna said, balancing a mint tea on her knee and smoking a cigarette.

“You can’t do that here,” Thora said.

“It’s fine, baby. No one’s here but us.”

“My lung.”

“Oh. Right.”

Thora’s first surgery of the year was for a pneumothorax. Her lung had spontaneously collapsed. Now, only a few months later, she was in pain again. It was difficult to keep up. She refused to look in a mirror.

Eli was the one who called it “The Surgery.” But it was. It was The Surgery. She was getting better. He was just pessimistic. Not that she blamed him. She’d made a trade. She had a new face, a pussy, and a womb now even if she couldn’t see them yet. Eli and her mother would have to wait as she cried out the poison chemicals. It would take time to adjust, to realize what she’d given up.

Eli stood up to find gummy worms and an energy drink. He wanted to give the two of them time to talk. Unfortunately, her mother only wanted to talk about her childhood while the TV illuminated tsunamis in Alaska, car bombs in Missouri, and a new Angel Disease cropping up in Ohio that caused patients to grow thorns.

“When you were young, your father always said the plagues would come for us,” Lorna began. “He thought we strayed too far from the original plan. Men and women and kids and all that. I don’t think he was right but it does make you think about all these Angel Diseases.”

That’s what the scientists called them. Cults capitalized on the language. Thora’s mother and father had even briefly joined one. Her father passed away from the fifth Angel Disease that went around. She no longer kept track of what number they were up to.

Eli re-entered the room, tearing off a surgical gown and guzzling his silly little beverage. “I don’t know why so many trans girls write about the apocalypse,” he said. “We’re here. It doesn’t feel very trans.”

“Shut up,” Thora said, digging her nails into her arms.

Her mother tried to light another cigarette and began talking about Thora’s high school years. Everyone assumed she was going to become a teacher. Young, gentle boys are always encouraged to be domestic but authorial. In high school she worked as a babysitter for an ESL program which later helped her land her first real job at an after-school program on the Upper West Side.

She worried people would find her existence offensive. They did. She failed to hold the pieces of her life far apart from each other. She walked children to and from school and got harassed by men who called her a pedophile on the subway. She was not cut out for such simple brutality, she told herself. Besides, she showed up to work with a hickey once and her boss nearly fired her.

I don’t care, but what if a mom saw that?”

Thora turned red, knowing it was only going to get harder. Her co-workers, largely cis straight women, told her they never received comments like that despite showing up to work high or hungover. While she became fluent in mom-friendly lingo and demeanor — and even became employee of the year — she lived with constant fear in the panopticon.

Everyone at work debated whether or not they wanted to have kids. None of them asked Thora if she wanted kids. Could they still want one after having seen the process up close? The gross shit, their tantrums and fragility, the nightmare liars? But of course, there were also sweet angels like the one trans girl Thora taught. She would’ve done anything to protect that girl.

“You’re not still working at the after-school program are you?” her mother asked. “That would be hard to do while raising a kid.”

“No, I quit a while ago.”

“That’s for the best. When I had you I stopped working. Your father made enough money.” Her mother took a sip of tea and turned to Eli. “Do you make enough to support her?”

Thora was desperate for fruit. Apricots sounded absolutely heavenly. She wished Rose were still alive. Rose loved apricots.

*

One night, before The Company, before the womb was possible, Thora was tripping on acid with Rose, who wondered if she wanted to be a mother. Rose thought about “having it all.” She was asking the classic question: how much could a woman want before her desire becomes a yoke?

Rose said she thought Thora would be a good mother. They strolled to the park to stare at the trees and then took the train to Coney Island, watching the waves in the cool wind of September. Rose wandered off to get them cotton candy.

“You looked so serious staring at the waves,” Rose said.

After spitting pink clouds into the ocean, they took the train to a bookstore where Rose bought runes. She wanted to teach Thora how to be a witch. Lesbian shit. Thora saw a card that said: “Motherhood looks good on you.”

Rose had tried to get The Surgery as soon as it became available to the general public. Her surgeon fumbled it. She got some bizarre infection and died.

Thora gave a eulogy by the Atlantic.

*

Every morning her mother argued with the doctors.

“My daughter,” she emphasized.

“Is perfectly fine,” the nice man in a white coat said.

Her mother was not going to let what happened to Rose happen to her daughter. She almost told Thora it wasn’t worth the risk, but of course, breedability won out. Her mother wanted lineage. It was easier to pretend, to let others’ reasons drift in and out of her body.

Eli had started playing a game designed by The Company on his phone. A little yellow mouse ran around and stabbed other critters with a javelin. Attention diverted to the screen in his hand, his digital avatar grew more adventurous as Eli fell further into stoic daydreams and lost the web of conversation.

“If I play long enough, I could erase our debt.”

“You’d have to play for a hundred years,” Thora said.

He looked hurt. “I don’t know what else you want me to do, Thora. I’m incredibly

stressed out, I’m exhausted, and neither of us have any money coming in.”

Lorna returned from the cafeteria. “I bought donuts for me and Eli.”

Looking at her mother, Thora saw what she was becoming. She saw the life she so desperately wanted, in all its glory. And she did love her mom, she did.

And feared her, too.

*

Before the botched surgery, Rose took Thora to the hospital when her lung collapsed. She came to visit and gave Thora news of the outside world. A new Angel Disease had emerged, the third in two years. She told Rose what it was like inside the hospital, to be alone, to wonder why her parents wouldn’t visit, how scary it was to hear about people dying from steel halos growing out of their skulls.

“Just think, one day you’ll be in here for a good reason.”

“Yeah,” Thora said. She texted her mom to say she was doing okay — they were going to do a very routine procedure to repair her lung.

All the other trans girls Thora knew were separatists. She was the only one who kept dating men. Rose told her she was being stupid. Rose lived in an all-trans-girl compound. The girls walked around with their dicks swinging and their tits covered in hickies.

“He’s going to get tired of you.”

“And you wouldn’t?”

“Not as quickly.”

The more cynical the better. Rose drew Raidho as they sat in the glow of the hospital vending machine. Transformation.

*

In an effort to produce more heterosexuals, The Company began funding comprehensive sex changes. Breedable women were beloved women. This left little room for trans fags and lesbians but they worked hard to pass the het test. Pee in a cup, jack off to the right kind of porn in front of a clinician. Luckily it was easy for Thora; she was straight.

Eli and Thora tried to wait out the rocky recovery with small talk. But it hung above them with butterfly wings and peach-colored mobiles. He did not want a child. He couldn’t afford anything he promised he’d pay for, much less something he didn’t want. Thora wasn’t sure she could afford it either, but felt it coming like an inevitable, cerulean task.

They joked about wanting to visit Disneyland. It’d been bought out by The Company and divided into parks based on the stages of economic theory. They tried to mask that with cute little characters — mice of different varieties. The electric mouse that Eli liked so much, a pink mouse with fairy wings that Thora joked she would get a tattoo of — they all symbolized some sort of participation in use-value.

To save up for this imagined trip, Thora started fixing other girls’ bikes. Rose teased her it was a short drop to being a gold-star lesbian.

“First you’ll fix a girl’s bike, then you’ll fix her sink and then…”

“As hot as that is, I’m not nearly as handy as Eli.”

“I don’t believe that.”

It was half true.

Rose only met Eli twice before she died. Both times they all got drunk together. The second time Rose had tried to kiss Thora in the bathroom.

Eli was handier with some things than others. He was tired. He shouldered phantom responsibility and let the weight split him. She didn’t need to go to Disneyland with him, even if she thought it would be like being broken open in front of everyone, like rose petals flying. She wanted a public romance. Maybe that’s why trans girls liked the apocalypse. It was the only setting where it made sense for trans girls to fall in love forever. It didn’t have to last that long.

*

“Your mom’s a little kooky,” Eli said, fluffing Thora’s stale hospital pillow. He could tell when Thora was drifting.

“I tried to warn you,” she said, sipping the electric-blue drink everyone told her would make her feel better.

“I just wasn’t expecting it. She’s like…weird.”

Eli didn’t look up from his game. If she were a different girl she would’ve smashed his phone against the wall. Or dropped it out the window. Or sold it online for coffee money. But he loved her and she loved him even if they couldn’t always make sense of the edges.

“She’s been in and out of cults her whole life,” Thora said.

“Was she in one when you were growing up?”

“No. Well. Just the church.”

“Do you consider that a cult?”

It wasn’t like the people at her church were deranged — if anything they were far too normal. A lot of them bought stock in The Company when it first became available. They thought The Company would reinstate serious moral values. When the electric mouse started teaching about the Lascaux cave paintings and disavowing gay men, they were ecstatic. But even then the churchgoers hadn’t brought out any Kool-Aid or advocated for a Second Coming. It was all brick-and-mortar, meat-and-potatoes spirituality. Until her mother started flirting with other

denominations. Cult Mommy.

Eli scooted his chair closer to her bed. “Hey,” he said.

“Hey.”

“When we go home I’m going to set up a little canopy above our bed. And I’ll string up those plastic glow-in-the-dark stars you’re always going on about.”

“I’d like that,” she said quietly.

*

The surgeries would sink her if she wasn’t careful. Eli was only tied to her monetarily in the sense that they shared rent and food. Overall, his grumbling about money was for show. She didn’t ask him for surgery money. She was still paying off the first one even after asking for money online. The Company subsidized The Surgery but not enough; Thora had four credit cards. One of the cards was covered in blue mice wielding tacky lavender swords.

The night she got home from her lung surgery, after spending almost a month in the hospital, she sat in the tub and cried until Rose came over. Rose crawled into the tub alongside her and held Thora against her chest as she sobbed.

“It’s okay, baby. It’s okay.”

It was as okay as it would ever get. They didn’t say anything the rest of the night. Rose made mint tea and they watched the cartoon about the electric mice they’d both seen a hundred times. The comfort of numb repetition. She sat on the couch feeling her lungs contract and expand. They told her it could happen again. She would never be immune.

Rose got up and made popcorn. Thora rummaged through the cabinet for valerian root. The doctor hadn’t given her enough pain meds to use for sleep. They were running low on everything. She met Eli at the Value Plus Company Drug Store two weeks later. He was looking for lube and she clocked him.

“I’m Eli,” he said. “Do you currently have an ugly trans guy or are applications open?”

“My name’s Thora,” she said, eyeing the candy aisle. “What do you mean?”

“Every hot trans girl has an ugly trans guy boyfriend.”

No one she dated had ever called her a “hot girl.”

They spent that summer wandering the rot of Central Park and fucking in the Rambles. Sometimes he stole her peaches from the market by the docks. He would show up grinning and ask which hand she wanted.

That was the Eli she needed. The one who took her to dinner and strung up twinkle lights. But she had to admit, he was not the kind of man who would make a good father. Their straight shelter in the apocalypse was fragile. Passing meant she could walk around without the fear. When she used to walk around with Rose she always felt angular shards in her lung, worried someone would clock them.

*

Thora let her mom talk to the doctors. The inane questions Thora needed to ask were funneled through a haze of polite chitchat.

“Will her vagina be self-lubricating?” (Thora knew the answer to that one, of course.)

“Will she have to take any special probiotics?” (She had already researched the best probiotics for neo-vaginas.)

“Will she have to dilate forever?” (This one she didn’t really want her mother to ask.)

“For her face…how long until it…?” (Until it what? Thora wanted to ask.)

“How long until she could have a child?” (The womb was the biggest source of stress. It carried the greatest risk of complications.)

“Could he impregnate her?” (Eli would never get her pregnant. She already tried telling her mother this.)

A fly buzzed near the bathroom. Eli was still playing that stupid game, cursing loudly every few minutes. The pain made it hard to stay conscious. All the pain meds were going to patients with Angel Diseases. She had to make do with what they gave her no matter how many times she rang the bell.

Her body felt like fog. She wondered if Rose had ever felt like that. A girl was less a body of water than a gradual evaporation.

“Are you alright, honey? How do you feel?”

Bad. She felt raw. She knew her mother was going to start asking about grandchildren soon. She knew Eli was going to leave her. She knew she wanted to raise a kid and read The Giving Tree with funny voices and tell her child she thought Shel Silverstein was hot.

Her father read her stories when she was young. He got really into it, making Sherlock Holmes sound like a clueless cuckold. Her mother never listened, she was always in the bathroom fussing with something.

“I feel fine,” Thora said. “I’m just a little thirsty.”

“Alright sweetie. Eli, why don’t you go get our girl some cream soda?”

Eli got up, shot her mom a poisonous look, and stumbled out of the icy hospital room. When he opened the door she could hear a monitor crash and screaming. Another Angel Disease victim flew by on a stretcher, someone growing thorns all over their body.

*

Before Thora could start estrogen she was asked if she wanted to freeze her sperm. Her response was immediate. No. It was one of the few times in her life someone asked her directly if she wanted kids — perhaps the only time someone asked her if she wanted biological ones. The message was clear: infertility should haunt her, she should want the magical trans uterus. She should do anything for The Company-approved womb since she could afford it. Sort of. She could put it on credit and pay it off for the rest of her life. She wondered if motherhood had to be expected of you in order for you to develop any feelings around it.

She thought about all the MILFs out there. All the times she told someone to fuck her like a woman, to make her afraid of getting pregnant, to all the men she confessed she wasn’t sure she wanted to be a mother but she wanted to have an abortion.

Now motherhood was something people could expect of her.

*

Raspberry sunset pooled against Eli’s legs. She wanted him to come closer so she could touch him. She wanted to curl up next to a body. Desperation only made people angrier; they knew you weren’t internalizing anything they said. Thora wasn’t sure what caused his newest mood shift — sometimes he needed a piss-party afternoon. Involuntarily she smiled. He snapped.

“I know you think it’s stupid but I’m trying to provide for you.”

“This is a way to do that?”

Thora meant it sincerely but it came across like an insult. Like she knew better.

“I’m sorry,” Thora said, not entirely sure why she was saying sorry this time. “I just wish you were more present.”

“I can’t be present when we’re falling apart financially. My mom isn’t coming to take care of us.”

“My mom’s going to leave soon. And then I’ll be back at square one. She’s not rich.”

“She’s not rich but she talks to you. My mom and I haven’t spoken in years. Your mom could help. She could do something if you asked her to but you’re too weak to ask.”

“Shut up. It’s not like that,” she said.

“Then what is it like, babe?”

The AC kicked on.

“I’ll ask her if that’s what you want,” Thora said. She didn’t think about the time as a kid when her mom, Sister Lorna then, came home from prayer service with a “holy adornment.” Thora didn't think about the time Sister Lorna took her to the cult meeting and made her child stand in the middle of the congregation to face judgment. She didn’t think about the time her father explained what demons were by saying, “The thing that’s inside you.”

“No, it's fine. Just read your runes,” Eli spat. “I’m sure they’ll say the apocalypse can be averted. They’ll say it’s fine; we just need to love each other.”

Thora watched him leave, clutching his phone tightly by his side. She tried to imagine him in the hospital courtyard, trying to hum one of his favorite punk songs. It was good for him to have a break.

She realized she was dry heaving. Her face felt hot even though she knew in reality there was no way she could be feeling anything other than pain. She was crying, the kind that made her body fight gravity. Her hands wouldn’t move, wouldn’t wipe the water trapped in her face bandages. It was summer. It was supposed to be a happy time. If she could, she would call Rose and cry into the speaker, but Rose would’ve just said, “I told you so.”

Humid light sifted through the window. Flies continued to collect on the sill. If everything went well, she would only stay in the hospital for four more days.

When her mom came in, she tried to stop the flow of tears. She was mildly successful, turning the flood into a noiseless trickle, but it wouldn’t stop completely.

“Honey,” her mom said, setting down her mint tea and pulling up a chair. “Is it the pain?”

Thora nodded.

“Okay sweetie. Okay. Okay, okay, it’s okay.”

Her mom set her hand on Thora’s, the two intertwining tightly.

“I’m sorry I didn’t come last time, but this time I’m here, sweetpea. I’m here.”

She nodded through the tears. They were getting bigger again. Louder. She was gasping.

“It’s never going to stop. It’s never going to stop.”

“Oh baby.”

They fumbled like this for a few minutes until her mother held up her hand with an idea.

“Why don’t you read my fortune. With your little runes. Did you bring them?”

“You — hate — them —”

“Will you read my fortune?”

The culty side of her mom was winning out.

Thora nodded through the tears and inched closer to the side of the bed. She fumbled with the menagerie on her bedside table. Pudding cups, decaying lilacs, books, an old issue of Vogue, and her little bag of runes carved into beans. Her mom smiled. She needed someone to hold her even if trust felt like a wobbly tune. It was better just to let it happen.

“I’ll do a three-rune spread.”

Thora took a deep breath and searched the bag for a more certain future. Before she took anything out of the bag, though, Lorna grabbed her hand.

“Do you really want kids? Is that why you’re doing this?”

She realized something about living on two sides of a thicket. In fact, she realized the thicket was less of a concrete divide than a small, porous stream.

“If someone else really wanted one,” Thora said, fiddling with the bag.

It would be different, she thought. It would be so different.

She wished someone wanted her to want one.

Headshot of Grace Byron

Grace Byron is a writer from the Midwest based in Queens. Her writing has appeared in The Cut, Bookforum, The Nation, LARB, Lux, frieze, Joyland, and The Baffler among other outlets. Find her @emotrophywife. She is currently at work on a novel about conversion therapy.

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On Employability https://www.theseventhwave.org/neon-mashurov/?utm_source=rss&utm_medium=rss&utm_campaign=neon-mashurov Mon, 15 Jan 2024 17:24:45 +0000 https://theseventhwave.org/?p=14350

adapted from notes and participation in panel “This Writer’s Work: The Trans* Poetics of Labor,” AWP 2023

We come to life in spaces of encounter

Our kingdom to whoever gets our name right

Retell a wisdom —
The highway system worksbecause of loveor,
I wake up every morning in this killing machine called america

It’s a very literal metaphor — money, bodies, elapsing time
Money / bodies without heads / hot bodies / america runs on —
how we walk down the streetwetlike hustle

Any other year, I would slide / into yr muscle memory /
but here / in the anticipation / I tended only to the rupture /
nourished it / committed to it fully / to its wreckage /
Prefigured our impending separation

(from “Annihilation Suite,” originally published in Peach Magazine)

To prepare for a panel at the intersection of identity and work, I’d been digging through my poems and resumé alike, trying to solve a nagging question: why is it that the more transsexual I get, the more employable I feel?

*

A relic of someone else’s politics

A Deer dragging a corpse uphill I
make a home in my tantrum

Circulate wage labor thirst traps

Who will pay for this new body ?

( “Annihilation Suite”)

 

*

 

Even on this side of the “trans tipping point,” this sense of increasing employability opposes all conventional wisdom about life as a trans person. It runs counter to trans employment statistics, which say that trans workers are twice as likely as cis workers to be un- or under- employed and four times more likely to live in poverty, and counter to the virulent anti-trans sentiment expanding like a noxious gas from the swamps of DeSantis’s legislative vendettas to the unimpeachable pages of the New York Times.

Granted, I am both white and transmasculine, so, although I have no interest in being stealth, if I were to change my mind (and if no one noticed my small feet, or chest scar, or aggressively trans paper trail) I could potentially pass as a white male — a famously employable type of person.

But the more I thought about it, the more I realized that my concept of “employability” was not at all based on how closely I outwardly resembled the criteria of what I or anyone else believed to be an employable person, but rather on a sense of self-possession that had evaded me most of my life.

I first encountered the significance of this absence during my post-undergrad job hunt, in 2011. I’d worked consistently throughout the last four years, but this was different: the next job was supposed to mark the end of part-time placeholder work and the beginning of a Meaningful Career. I just had to make it past the interviews.

Any competence I conveyed on paper fell apart in person. I had only just learned the term “genderqueer” but immediately knew that behind this clunker was a semantic world able to hold the relentlessness of gender incongruence I felt. But this didn’t actually help with my immediate material problems. I had no idea what femme professionalism looked like. As a baby egg I’d regularly arrive at interviews for an editorial internship at some B-list Pitchfork, dressed in some ridiculous polyester business-casual Lord & Taylor blouse — my best approximation of what women wore to work. For years I’d get the interview, but never the job. Surely there are countless reasons for this, but I assume not least among them were (1) how clearly uncomfortable I was, my attention monopolized by a not-yet-articulated but already deafening dysphoria, and (2) my body language, caught tragicomically between “how do you do, fellow cisgenders” and “I would rather fall through the floor than spend another second being perceived.”

All that plus a recession, and I was working in the service industry.

The tobacco store had been there for over a hundred years: an unspoiled monument to antique kitsch.

Each morning at 8:45am, I sweep the sidewalk, wash the windows. There is a pleasure to routine. I check the messages. I stuff massive ziploc bags full of tobacco, pressing out the air.

Everything has a texture, a smell. Thick, wet clumps of cavendish: strawberry, cherry. Handfuls of airy gold shag and mossy, pubic dutch shag. I want to stick my face in all of it & inhale deep.

I do my best to match the shop aesthetic. Vintage femme: polka dot dress & denim vest. The boss hires tattooed college kids, convinced we can appeal to the broadest range of people. Our job is to hand things to people, but also, to handle people. To provide an experience. I learn to smile agreeably, lean into every interaction. Do you live around here? Do you go to school? What a cool thing to study. Good customer service is about giving someone a positive experience on a garbage day. Every day is a garbage day for someone.

Cigars are the heart of the business. I’ve never smoked one but I learn the language. How would you describe this one? Leather & cedar notes. Perfect for after dinner.

Dinner cigars. Bachelor party cigars. Birthday cigars. There are so many rituals, so many masculinities I don’t understand.

We don’t carry dutchies, only cigarillos. A not-so-subtle hint: we’re not that kind of a place. Anyway, the men who come in aren’t cigarillo men. They want them thicker, bullet-shaped. They want the cool ten-minute smokes.

When Harvard men come in — stiff rulers of the world in pristine sweater-blazer combos — they nod at us, and we escort them to a special humidifier in the back.

The men love you so much. You are so charming, acquiescent. They ask, Where are you from? Who are you when you aren’t here? You become so interesting, so mysterious. A young thing to be picked & picked apart. They come to you, hands on the wallets bulging in their pockets. You smile demurely, make them think you want it.

(from SERVICE originally published by Bottlecap Press)

 

*

 

Where my awkward attempts at delivering white collar femininity had failed, performing service industry femininity was way more straightforward. After years of searching for something to like about womanhood, on the assumption that I was stuck with it forever, I settled on a reassuringly practical feature: its transactional value. Despite all my squirming discomfort with the Russian gender norms which my family and culture tried unsuccessfully to instill in me, I hadn’t missed the lesson that an ostentatious, almost pornographic femininity was one’s best, if not only, tool for economic survival. It might not have translated to the American professional class, but, in retail or hospitality, it was a slam dunk.

Then, it’s 2014. I’m bartending at a gay bar in Brooklyn, and it’s a good thing I practiced all that ~feminine charm~ back in Boston because most of my tips still come from flirting with straight men. Statistically, it figures — there are so many of them, and they have the most disposable income — but it is increasingly exhausting. The dysphoria is now unbearable.
It’s 2015. I am in my peak Bieber lookalike era, long past any lingering attempts at femme presentation, but am still only ever “she/her”’d and “miss”’d. It’s 2016, 2017, 2018; the new generation of young queers asserts their right to “they/them” pronouns and so I do as well, but I’m still terrified to take any material steps toward medical transition, convinced I would lose what I’d come to accept was my main earning quality.

Every part of my body hurts & I'm drinking too much

This dude in a Pharrell hat wants to hook me up with his roommate. “You’re a lesbian, right?” He keeps calling me “girl” & “beautiful” & putting his hand on me & asking for my number like we're friends. I want to fight him

The more I want to fight people the more I regress into being this angry fuckboy caricature

I want to leave but True Romance is on & S. moves to hold my hand

I want to leave but C.A.'s shoulder brushes my shoulder & I want to see where this goes (nowhere)

I want to leave but B. says his foot is getting amputated & this could be the last time i hang out with him while he has a foot

It's raining & stupid & I want to fight the moon

(from Good Leather for Bad Weather)

 

*

 

The closer I got to 30, the harder it was to work more than a subsistence level of shifts. But I couldn’t bring myself to apply to writing or editing jobs.

Careers are built on “making a name for yourself” — but how could I do that when it was a name I knew I’d someday change? (I may be writing in the time of Elliot Page, but this spiral was before the writer Daniel Lavery, the first public figure I had seen do so, transitioned while already widely published.) Even outside of the publishing and media industries, finding and keeping white-collar jobs depended at least in part on a well-maintained, always-already gendered personal brand. With service jobs, I only had to perform an ill-fitting gender while on the clock. That made sense to me, especially since so much of the job was already based on performance — artificial knowledge, artificial friendliness, etc. It was another thing entirely not only to have a treacherously gendered data double on the loose, but to have to regularly fortify her with a “sense of authenticity,” like some haunted Neopet.

There are things you can’t control
like the weatheror what you are.

I feel about this how sea creatures must
feel about rain: the everyday made sudden
(this is how you learn to thirst)

For example,
it’s December,

I’m no longer sure of my name
so I stop introducing myself.

It’s vacant / loaded / lonely / it’s electric
& it’s slimy. & there’s nothing that can hold us.

Isn’t that beautiful? Doesn’t that make it cold?

The ghost story is that your girl once lived here
& the secret is,
I miss her too. That is to say, I also dreamed her up.

But I’ve been living in the balance of a question
where body / is tied to empire / tied to discourse / where
yr body is the villain
is the selling point
is this thing for you to just get over
is capitulation
is an insult
is a letting down
of everyone you’ve ever known / & still
you yourself are never let down from the ledge.

So you build a castle on the ledge —
you tell yourself how you’ve always loved ledges
how unique the climate is

& isn’t that beautiful? Isn’t that really cold?

It’s like a cat: it’s always vanished when you try to get a look at it
I mean, it’s like this cat / sat on my chest last night / a heavy one
Today I’ve got it by the scruff.

& none of this is okay (despite the forecast)
& all your freezing lonely nights in empty downtowns
are snowglobes / in somebody else’s living room.

(from "Eleven")

 

*

 

It’s 2023. I am once again looking for “career-oriented” jobs post-graduation, this time after grad school, and while the results are still a mixed bag, it no longer feels outside the realm of possibility. And, for me at least, this feeling is directly related to having taken tangible steps toward physical transition.

Revisiting this archive, I realize now that when I say that transitioning finally makes me feel employable, I actually just mean that I am starting to feel like a person in the world. But, since I have been working my entire adult life, my conception of personhood, like my conception of gender, is inextricably tied to wage labor.

Transition eases going outside in the daytime where I might be perceived; it makes me feel like I could show up at the same place, multiple days in a row, without needing a recovery day to offset each shift wherein I’m misgendered for eight hours straight. It lets me conceive of a livable dailiness, and thus, a livable futurity.

But what a depressing thing to celebrate — that I can finally, maybe enter the white-collar job market, even with the statistical disadvantages of being trans? In Leslie Feinberg’s Stone Butch Blues, a crucial plot point comes when the factory jobs that have long sustained Buffalo’s gender-nonconforming lesbians, including the narrator Jess, start to dry up in the early ’70s. As this relatively permissive space disappears, their access to income again becomes dependent on their legibility within a gender binary. Four butches arrive at Jess’s house with wigs and makeup in tow, their economic desperation pushing them into dysphoric femme drag in the hopes of securing department store work. Jess can’t bring herself to do it. Instead, Jess takes the only other option she sees within this binary and joins other butches who have started HRT in order to find work as men. Although Jess could be described as “masc of center,” she identifies primarily as a butch, and her decision to transition — and especially to be stealth — is written overtly as a matter of survival. Both options are driven by economic necessity and both require immense sacrifice:

“I don’t feel like a man trapped in a woman’s body,” Jess tells her butch friend before her transition. “I just feel trapped.”

Fifty years later, this frustration still hits. Life for white transmasculine queers like Jess and I has gotten significantly less dangerous — I certainly don’t have to worry about wearing three articles of clothing that match my AGAB in the event I get arrested for gay dancing — but a less- than-legible gender is still a liability. Like Jess, I still consider myself genderqueer and, though I am happy with many aspects of medical transition, my reasons for engaging with it cannot be separated from the demands of capitalism. For non-passing trans people, work options are often limited to service, nightlife, sex work, and, for a lucky few, “the arts”— all precarious forms of employment, hard on the body, but without access to healthcare that might cover medical transition (or the deluge of health issues which disproportionately affect trans people and can impede our ability to perform this labor in the first place). And yet, there is no dream job. My trans desires are of a dailiness that does not revolve around wage labor, of everyone having what they need, of opulent dance parties and reciprocal community care and adequate rest. It’s not a job I want but healthcare, housing, and surplus to redistribute — and yet, to access those, I am expected to discipline myself into a legibly gendered subject for the opportunity to sell my labor, even below market rate. Transitioning will never make that any better. I’m just hoping that it makes the dailiness more bearable.

What I mean is the sky opened up and then flashes of lightor,
by the train tracksrusted
I was a vehicle for everything at once
for everyone’s life stories to unfold around me
heldto lather in that centrifuge

& now all I want is to sit with you
all nightat yr shitty job
because you sit with me at mine.

In the ambient atrocity we’re nostalgic
for a sharp disasterpiece

Demand annihilation
at a comrades’ trusted hands
Inside yr hair like bat wings
This apocalypse
Dissolving

I could wait all year.

("Annihilation Suite")

Headshot of Neon Mashurov

Neon Mashurov (NM Esc) is a writer from Brooklyn and the post-Soviet diaspora. Their most recent chapbooks are SERVICE (Bottlecap Press, 2022), and Last Week’s Weather Forecast Made Me Nervous (Ghost City Press / Secret Riso Club, 2018), and their poetry appears in publications including We Want It All: An Anthology of Radical Trans Poetics, Black Warrior Review, Hot Pink Magazine, The Recluse, The Felt, and Peach Magazine. They hold an MFA from the University of California San Diego, where they edited the Alchemy translation journal and completed a hybrid manuscript about collective organizing and inherited political depression. They currently live in New York and teach writing at the School of Visual Arts.

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The Sound of Absence https://www.theseventhwave.org/erin-langner/?utm_source=rss&utm_medium=rss&utm_campaign=erin-langner Mon, 15 Jan 2024 09:17:20 +0000 https://theseventhwave.org/?p=14237

I am often only aware of the way I remember things after realizing I have forgotten them: A friend’s birthday I catch just in time because it’s the day after Princess Diana died; The right turn I remember to make one block too late, when the sight of a familiar monkey puzzle tree reminds me I’ve gone too far; The fluttery feel of an ex-boyfriend’s lips crossing my face, evoked by the sight of a random passerby’s mustache; The memory of my mother’s voice, laced through the laughter of a woman standing behind me in line at the grocery store.

This inflection point between remembering and forgetting came to a head one morning when a banner flashed across the top of the Spotify app on my computer: Baby Girl is coming. Somewhere, from the depths of my brain, a response to this call floated back through my memory, in the form of rap lyrics: “Baby Girl, better known as Aaliyah.” As troubling as it was to think that the Spotify algorithm had correctly guessed what I wanted, I knew it was right: I was waiting for Aaliyah to come back; I had just forgotten.

 

I didn’t own any of Aaliyah’s three main albums back when she was alive and filling the mid-1990s airwaves with her particular blend of dark beats and ethereal falsetto—a sound likened to angels well before her death. But I still listened to her nonstop when I was in middle and high school; I often checked out her CDs from the library and silenced my friends whenever her videos popped up on MTV: “Shhh. It’s Aaliyah.”

The digital age as we know it began to emerge around the time she died in a plane crash in 2001; she was twenty-two years old, then, and I was eighteen. I had just entered my freshman year of college, and free-for-all music exchange platforms like Napster and Audiogalaxy quickly became the greatest perk of living in a dorm. The moment a song was released, or recommended to me, I could listen to it—an experience that had been unthinkable for most of my life. But as a white girl living in Boulder, Colorado, I quickly lost touch with R&B and hip hop. My new friends only kept current with whatever indie-rock bands passed through town; they were always reaching for the new, so that’s what I learned to fill my computer with. Only a handful of Aaliyah tracks stayed with me as I moved on.

Back then, I’d been able to easily locate her most popular singles (“Try Again” and “Are You That Somebody”) on Napster. But when I went in search of the older slow jam “The One I Gave My Heart To”, I kept finding mislabeled files; when I hit play, I was met with Monica’s “Angel of Mine” or Mariah Carey’s “When I Saw You” instead. Perhaps this is when I first began to forget. My old song files also didn’t last long after college and I changed computers. Given how carelessly I had acquired those thousands of songs, it had been just as easy to let go of them without sentiment. I can’t say when exactly they disappeared, though it was likely in the mid-2000s.

It wasn’t until I was building a nostalgic dance-party playlist for my bachelorette party in 2011 that I discovered a loss I wasn’t ready to part with: a search for Aaliyah’s tracks came up blank. At first, I thought I had misremembered my selected song titles or misspelled her name, but after scrolling through search results on iTunes without success, I turned to Google. Where is Aaliyah’s music? It turned out that her two most important albums—One in a Million (1996) and Aaliyah (2001)—had never transitioned to streaming platforms. What did this mean for my relationship with Aaliyah? I might have once called myself a fan, but realizing I’d allowed so much time to pass while being disconnected from her music called my relationship with it into question. That I had forgotten to remember her not only felt like a devastating testament to my own role in her disappearance from the world, but it also revealed the way someone once emotionally entrenched in my life could disappear before I even realized they were gone.

*

The year before my husband and I had a baby, I started repopulating my music library all over again, this time with an aim to cultivate something more permanent—I was middle-aged, with an increasing awareness of my own mortality, after all. As the world continued replacing what was once tangible with its digital counterparts, the urge to save filled my fingertips, and the desire to to flip through physical proof of my old self newly consumed me. I started frequenting music and bookstores more often; every few months I’d compile a handful of digital photos into a mail-order album.

Since finishing graduate school, I’d been working in education and exhibitions departments of art museums, whose focus on “preservation in perpetuity” took on an increasingly personal role in my life the older I became. Around the time that I became pregnant, I discovered a website that would compile and print my Instagram pictures into photo albums; and I encountered a story on NPR that described CDs as music’s most ephemeral medium, the tracks burned into their surfaces simply fading away over time. I imagined myself going through the hundreds of albums sitting on a shelf in my childhood basement, attempting to play them one by one, only to find myself met with silence. The very next day, I bought a record player, and shortly thereafter, an avocado-green shelf took center stage in our living room, which I began filling with vinyl LPs.

 

When Aaliyah suddenly reappeared in my life from within that Spotify banner, my chest throbbed the way it does whenever I witness a beloved musician taking the stage for the first time. I’d never seen the ad’s image of her before, so there was no foundation of nostalgia to compete with her newly-advertised radiance: her hair unbound in cascading waves, her hand clutching her heart beneath a metallic-gold camisole, her expression a mixture of joy and knowingness, as if she had a secret she was burning to tell. She looked so alive—and for less than a second, my longing was desperate enough to convince me that she was. Then, I almost laughed aloud. They mean her music is coming, obviously, I scolded myself.

While the banner informed me Aaliyah’s music would be streamable the very next day, my immediate question was: But will it be on vinyl? A quick Google search confirmed it would be, so I tracked down her two albums and hit “Pre-order.” As if having those records in my living room would somehow mean I could hold onto her forever. But that impulse opened up a bigger question—What did I want to hold onto, exactly? I didn’t even know what Aaliyah would sound like to me after twenty years of absence. Would a flood of memories surge through my body, suddenly unlocked by her warm vocals and those harsh beats—could I hope for a surround-sound-level emotional explosion? Or had Aaliyah been buried and disconnected from my life for too long to evoke any response at all?

*

Around the same time I started printing my Instagram albums, I started wondering where the family photographs in my father’s condo kept going. Similarly to the memory of my beloved Aaliyah tracks, I didn’t notice their disappearance at first; a steady influx of the new somehow always succeeded in distracting my attention away from the old. My dad had been replacing his décor with increasing vigor for a few years, since I’d left for college and he’d gotten remarried. I thought it was healthy to see change in moderation. I even liked coming back to my childhood home to discover new evidence of his second wife’s growing imprint on color schemes and furniture patterns. Rooms once coated in thick wallpaper were now refinished with fresh coats of warm yellow- and amber-colored paints, adorned with mirrors that reflected the light all around and made the house look new.

As I think back now, this time of many changes was likely when the picture of my mother first disappeared. It was the only one that I remember being on the mantle, among a random array of school portraits of my sister and me. My dad had framed that photo and given it to everyone around the time of her funeral, when I was nine—my mother was sitting on a bench in Disney World’s Main Street, her hair growing back during the brief moment when we thought the chemo was over, styled like Princess Diana’s. Truthfully, I hated that photograph because of how it had begun to replace all of my memories from the day it was taken.

In theory, I could understand why my father would want to remove it since every time I passed it, it sliced into me like a paper cut; I, too, wished it was gone. But at the same time, to remove it seemed as unthinkable as trying to imagine the return of our old life in that same living room, with my mom alive, reading a magazine on the couch, waiting for me after school; to lose the photograph would be to physically lose sight of the loss— an already-invisible process we were living through. To succumb to erasure would be to deny a meaningful vacancy. Soon, I began to second-guess myself: Was our house always like this—an impersonal space of forgetting? Maybe it was, and I hadn’t realized it because I was a kid, too alive in the moment to count the photographs, to take stock of the ways they filled a void in our home and in our lives.

Because my mother had been the family’s archivist, the rest of our photographs were labeled with our names and ages, and stored chronologically in the vinyl sleeves of albums that were stacked in a cabinet. All the photos that came after her death remained in the orange sleeves from the drugstore where they’d been developed; no one kept up the work. But I still loved looking at the albums. All the way through high school, I would frequently dig them up, eager to show them off to whoever would indulge me—family members, friends, and eventually boyfriends. I returned to these photos whenever I wanted to remember what my family used to be like, even though I had few words to describe the images inside.

 

But after my dad and his second wife separated, and he began living alone, the décor changeovers evolved into an almost-compulsive habit, as if he’d suddenly become more preoccupied with staging rooms rather than living inside of them. He downsized into a two-bedroom condo in 2014, and it became even more obvious; Every time I visited him, the table light would change. Over three years, the couch morphed from a tan corduroy to a chocolate velour to a midnight leather. A single painting of an aspen forest—dense, rosy-hued but entirely leafless—appeared in the living room. One of the only consistent décor details ran along a bookshelf in the spare bedroom: a parade of framed professional portraits of my sister and me from various stages of our existence. Many were familiar, but others that I hadn’t seen in decades—my second-grade school photo set against a backdrop of lasers, for instance—felt foreign and somewhat mysterious. Their sudden appearance made me wonder where he was keeping all the other archival objects and precious heirlooms that were no longer in sight.

In this way, I began to associate my visits to my father’s new home with some indescribable combination of nostalgia and loss. Among the many disappeared objects whose once-steady presence comforted me while growing up, several continued to haunt me each time I visited. I missed the antique brass lamp that was inherited from my great-aunt; the tufted gold armchair my father used to fall asleep in every night; the collage of tin sign advertisements that lined our kitchen walls—signs we had painstakingly hunted down amongst hundreds of vendor stalls at the Kane County Flea Market back when I was younger and my mom was still alive. We kept up the search for several years after she died, until they covered our kitchen like a painting salon and running out of space became an excuse to stop the tradition. The sudden absence of these objects, which had served as tangible memories in my adolescence, made me fear not only for my father’s emotional and mental wellbeing, but also for my own; My past was being erased. When I was a child, I didn’t worry about memories—particularly those of my family before my mother died. But I also didn’t know then that they could fade away, like the tracks on a CD that once felt so permanent.

*

Although I had lived nearly twenty years without Aaliyah’s music, I struggled to restrain myself during the mere twelve hours that separated my seeing the Spotify banner and the next morning, when her songs would be redownloaded into the cultural memory bank. After preordering the records, I turned to bootlegged music videos on YouTube in an attempt to satiate my urgent craving, including a grainy recording of “One in a Million.”

Before I could discern anything on my screen, I heard those familiar heartbeats: Ba-boom. Ba-boom. Love it, babe.

The first time I heard “One in a Million,” I was fourteen and hanging out in my best friend’s almost-finished basement, which had been made-over with a coat of clean white paint and plush beige carpeting, but furnished only with a television. For us teenagers, this was not an obstacle: the lack of furniture practically guaranteed our privacy, since no one else in her family would have wanted to spend time there due to the lack of comfortable seating. In addition to functioning as a place of solitude, this unfinished basement was a place of many firsts: our first real party (even if her parents were just upstairs), first game of spin the bottle (even if I didn’t kiss anyone except my best friend), and my first hand job lesson (even though I wasn’t giving any yet). No matter the occasion, we could always count on an endless stream of MTV countdowns to provide the soundtrack.

Ba-boom. In her video, Aaliyah appears in blinks and slices and fragments. Harsh bass, rising trills; Lush dark hair, a navel ring’s glimmer; Billows of smoke, a shining black convertible. Eventually the frame pans out enough to reveal the artist’s full iconic getup: a fitted pair of black, laced-up leather pants, , and a tiny laced-front top to match. Over the course of the video, the star reemerges in a number of different get-ups, including one with a mysterious silver-plated eye patch peeking through her dramatic swooping bangs, though she is always a vision with her narrow waist and glowing caramel skin. In the background, a loose narrative unravels involving a man and a motorcycle, with cameras and paparazzi flickering in and out of the shots. But if you are like me, you are too hypnotized by Aaliyah’s intense, unbroken gaze to really notice anything else.

Hearing those ba-booms now, as an adult, I suddenly recalled how they used to startle me when I was young—not the sound itself, but the realization of how much I liked this sound. How instantly I was drawn to this young woman, only a few years older than me at the time, whose intricate identity I could not fully grasp. As I watched Aaliyah flicker in and out the video frame, I also realized how uncomfortable she made me; I had never purchased her albums because I wasn’t comfortable owning them. Aaliyah—part alluring, part promiscuous, part unfathomably self-possessed—felt complicated in a way that I couldn’t understand.

 

I wasn’t fully aware of Aaliyah’s now-famous backstory as it was happening in real-time. I’d known she was romantically involved with the infamously debauched R&B singer and later-revealed sexual predator R. Kelly, but I had never followed the details of their relationship. I would come to learn years later that he produced her first album, Age Ain’t Nothing But a Number, in 1994; but if I ever realized they were married when she was only fifteen years old, the obvious connection between that album title and the bizarre details of their relationship still eluded me. They had all come to light well-before R. Kelly’s crimes were as openly discussed, but the media also didn’t use the same words back then—they actively avoided such necessary terms as “trauma,” “grooming,” “abuse,” and even “power.”

Once their marriage was over, Aaliyah never spoke of it publicly again; most people seemed to respond in the aftermath by forgetting the situation altogether. But I recognized something symbolic in the glimmering eye patch that she wore in her music videos and at award shows: a deliberate signal of something held back. It was as if she had left some dark and unknowable part of her self hidden in plain sight—something I now see as an aspect of her identity that complicated the brighter, performed narrative of a young woman simply moving on with her life.

As someone who was born and raised in the kind of suburbia where tidy, two-parent households appeared to be the norm, I learned that most nuclear families—including my own—rarely discussed the darker aspects of their lives. The thought of boldly displaying one’s own darkness like a self-afflicted scarlet letter was both alluring and terrifying. And yet, this was where I had felt my deepest, most instinctual connection to Aaliyah, which I had forgotten about entirely until her music resurfaced years later. Now, I’ve become more aware of the word people use to reference her persona most consistently: “mystery.”

“It was the mystery of Aaliyah that allowed the track to land so perfectly in the pocket for listeners…”

“She seemingly took the parts that felt the most like herself—the air of mystery, the laid-back vibes—and reworked them to help pioneer a new way forward in pop and R&B…”

“Twenty years after her death, Aaliyah is still a mystery…”

It was a mystery that could perhaps only be evoked in full by the music itself—a challenge that only a few true fans would undertake to parse out the meaning from the melody. I once heard New York Times culture critic Joe Coscarelli voice a certain fear about Aaliyah’s legacy, that she would ultimately become an “empty icon,” with her image usurping the complexities of her music, and by turns, her full being. While this was something he said before her music was re-released in 2021, I still share that fear to this day—that we could remember someone so tragically incompletely they’d become a ghost twice over. That we could gut their memory into a shell of itself without even realizing it, feeding false fuel into the machine of the collective consciousness.

*

The first time I visited my father after the pandemic, I walked into his extra bedroom and noticed the mélange of photos was gone.

“You’re probably wondering what happened to the dresser that used to be in here,” he said matter-of-factly, standing in the doorway.

“You mean the place where all of our family photos were displayed?”

“Yeah. I gave it to your sister for her new apartment.” He didn’t say anything specifically about the photos. I’d wanted to press the issue, but it had been over a year since I’d last seen him, and I’d just arrived, after all. It seemed like too much to ask.

Later that evening, while my dad was at the grocery store, I quietly approached a plastic crate I’d noticed on the floor, where the dresser with the photos used to be. I opened it delicately, as if it might fall apart, even though it appeared brand new. I’d been expecting to find the old, framed photos that had been relegated to my memories, but instead I stared into a pile of albums I didn’t recognize. As I opened a faded red leather-bound book on top of the pile, a photo flew out. I immediately looked around to make sure my father hadn’t returned before moving to retrieve it. The photo turned out to be a black and white shot of a couple and their bowl-cut styled toddler, all clad in long, wool coats, in front of a Ford Model T. As I flipped through the images in the rest of the book, I determined the boy must have been my mother’s father, and that these antiquated albums must have ended up with my dad after my maternal grandmother died while I was in college. At the end of the album, an index handwritten in blue ink gave me pause:

Page 3: My Favorite of Gordon. Florida house, 1918.

Page 4: First day with Gordon’s bicycle, 1922.

Page 5: Etta in my arms, Gordon beside us, 1922.

The captions were brief, but held enough personality within them that I could almost hear the voice of the woman who wrote them—my great-grandmother, who I know almost nothing about beyond her apparent passion and diligence for archiving. The impulse to chronicle these photos beyond simply storing them away echoed my mother’s own meticulous labeling system. Standing there in the empty bedroom, I briefly considered that not everyone would have this same desire to record the details of any given moment as a means of preserving them for the next person who would come looking. I considered, too, that maybe I was being too hard on my dad: for some people, the details of what’s been lost are just too hard to look at.

*

The reason behind the disappearance of Aaliyah’s most important albums is indeed intertwined with the question of remembering—but more specifically, with the pain of remembering. The young artist’s uncle, Barry Hankerson, was the co-founder of the boutique label Blackground Records, which released One in a Million and Aaliyah back in 1996 and 2001 respectively, and still owns their copyrights to this day. Hankerson had also been Aaliyah’s manager, beginning from when she was only ten years old. It was Hankerson who first introduced her to R. Kelly when she was twelve and facilitated their collaboration on Age Ain’t Nothing But a Number, and he was reportedly furious when he learned of the marriage that took place between them not long after. But probable rumors have since emerged that might suggest otherwise—that Hankerson in fact suspected something was amiss well before the marriage was made public, since he had been managing Kelly for ten years by then, and had heard firsthand about multiple accusations of abuse from other young women in Kelly’s orbit.

The story then goes that Aaliyah’s family was understandably devastated by her untimely death less than a decade later. Some of them couldn’t bear to walk into a public place and suddenly hear her voice, and Hankerson himself was supposedly too broken up about his niece’s passing to continue managing the albums he held the copyrights to. If the stories are to be believed, around one year later, Hankerson was the person who anonymously sent a video of R. Kelly urinating into the mouth of a young woman to a journalist, having finally come to terms with the harsh realities of Kelly’s crimes, and perhaps even with his own role in allowing them to continue for as long as they did. It was the first crucial bit of evidence to begin reshaping public perceptions of Kelly more broadly.

Some ten years later, as music began moving increasingly into the digital space, there were rumors of almost-agreements, hushed deals, and unreleased Aaliyah tracks surfacing in the streaming world, but they always managed to fall through, and so her two main albums became increasingly harder to come by. While most of us don’t know exactly why Aaliyah’s albums remained locked away for so long, the combined traumas of her life and death seem like undeniable factors. The sheer suddenness and unexpectedness of her passing, combined with the strengthening whispers of her abuse in the face of increasing allegations against R. Kelly (and their subsequent media coverage) may have been too much to bear for some of those involved. Maybe turning away from the grief and guilt incurred by these memories felt like the only option, even for what seems like the ultimate price of compromising the young star’s legacy and life’s work—letting the facts of her existence and the public’s memories of them fade in tandem from existence.

*

A few hours after I discovered my great-grandmother’s photo album, my father sipped a modestly-sized glass of white wine over dinner. I tried gently (but persistently) raising a slew of family questions every time the conversation cracked a window in that direction, but no single exchange lasted longer than a handful of minutes. My father’s work at the steel mill (“pure hell”); My grandparents’ experiences with the Depression (“no one leaves that unchanged”); The layout of his tiny childhood home just south of Chicago (“The kitchen was our bedroom”). Eventually, I decided to give it a rest and wait until he was ready to say more—to allow me a glimpse of the darkness that helped shape our family history. Some things were simply worth waiting for, after all.

When Aaliyah’s albums finally arrived at my home months later, I waited for an afternoon when I knew I’d have the living room to myself to listen to them. Alone, I turned up the bass on the stereo as my younger self would have, sprawled out on our couch, and watched the needle drift onto the black vinyl’s first ridge. As the space slowly filled with the ticking gong that opens One in a Million, I lost myself—not within the memories of my youth, as I had expected, but within the immediate fullness of the record’s sound. I’d read somewhere that when a song is compressed into an MP3 file, the sonic elements that your ear supposedly cannot hear are eliminated in the interest of saving space. Experts claim that such an absence would be impossible to detect, but as the richness of Baby Girl’s highs and lows floated through my ears and seeped into my hippocampus, my breath shortened, my chest tightened, and I knew that they were wrong—that sometimes absence is the loudest sound in the room.

Headshot of Erin Langner

Erin Langner lives in Seattle and is Assistant Editor at the Frye Art Museum. She is the author of the essay collection Souvenirs from Paradise (Zone 3 Press, 2022). Her writing has appeared in Electric Literature, Fourth Genre, The Offing, Bright Wall/Dark Room, and The Brooklyn Rail. She is at work on an essay collection that questions why we love the works of art we do.

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The Haunted https://www.theseventhwave.org/grace-talusan/?utm_source=rss&utm_medium=rss&utm_campaign=grace-talusan Tue, 05 Dec 2023 04:08:27 +0000 https://theseventhwave.org/?p=13748

The summer before I published my first — and so far, only — book, my husband Alonso and I finally saved enough money and time to spend a week in Paris. It was 2018, and we were celebrating our seventh wedding anniversary, which felt significant. I had not returned since the summer before graduate school, just weeks before I met Alonso. A turning point, decades ago. And as we dreamed of our future, Alonso and I imagined traveling to Paris together someday. With another turning point ahead (my book), it was time. I enticed him with descriptions of the delicious yogurt, pastries, and hot chocolate that did not taste the same anywhere else in the world and the best places to view the city at different angles and times of day. Not that he needed much convincing. Alonso had always been interested in France, especially Paris, as it was a mythical place in his imagination — a historically renowned refuge for African American artists and writers. Together, we said aloud the names of the Harlem Renaissance writers we had read: Zora Neale Hurston. Langston Hughes. Nella Larsen, Richard Wright, Dorothy West. Over many years, whenever we fantasized about traveling to Paris, my husband would wonder aloud if this could be true: Was there a place in this world where the weight of white supremacy felt lighter?

~

Alonso and I grew up in different worlds. Me in New England, an immigrant from the Philippines. He in the South, a Black American. And yet, we are so alike; we were both raised Catholic within a close-knit multigenerational family. We’ve both experienced racism, then and now — but it was not until later in life that I realized how much our perceived identities shaped these experiences. So much of me wanted to believe we were the same and that any of our differences could be understood through the sheer force of love.

Growing up, we both spent our free time reading in the public library, and this love of books brought our lives together one sunny afternoon on a college campus in Southern California. We were the first to arrive at a reception for graduate students of color on full fellowships, our funding meant to encourage diversity in the academy. We were both far from home and in our early twenties, our cheeks flushed in the late summer heat. We shook with the nervous energy of two people who believed that their real lives were about to begin. I was drawn in by Alonso’s Southern accent and physical presence, attracted to his warmth and kindness.

By spring, we were dating and in love, glorious love. Together, a beautiful future seemed inevitable. We were grandiose, believing that the very existence of our interracial relationship imbued us with the power to remake the world. And wonderful, magical things did seem to happen around us. The first time that we attended the Los Angeles Times Festival of Books, two women in their eighties sitting in front of us turned around to stare. They smiled approvingly as they studied us up and down, and we beamed right back at them as if to agree with their assessment: Ah, yes — here is a mixed couple whose very existence is living proof of the bright future of America! They introduced themselves as Grace Paley and Tillie Olsen, whose work I had just taught from an anthology. I felt as though they were blessing us.

Soon, Alonso and I were living together in Long Beach and on our daily commute to school, we would listen to 92.3 The Beat, a Los Angeles hip hop radio station with the slogan “no color lines.” Alonso would drive, stopping and starting in traffic, and I would nap in the bucket seat next to him, my hand resting on his leg. No lines between us.

~

Together now for half of our lives as husband and wife, we are so intertwined that I sometimes forget that we are not exactly the same. People are generally happy to see me, especially if I am smiling, which I have learned to do a lot and very pleasantly as a kind of grease for the wheels of my life. The worst things that have happened to me in interpersonal encounters are the occasional, insulting ideas about Asian women’s subservience or the shortsighted assumption that my English is very good for an Oriental. Conversely, besides the sociological consequences of structural racism, almost every aspect of Alonso’s life is haunted by anti-Blackness. Since he has encountered white people, their racist insults have wormed their way into his ears and shaped his thoughts, and from the time he entered school, his body had begun to absorb the countless slaps, punches, and kicks of white supremacy. Shortly after we moved to Boston, he was attacked by a group of young men while he walked to an evening meeting. They kicked him so furiously that his head swelled, misshapen and monstrous. At the hospital, I did not recognize the man I slept beside every night. If you’re wondering if this was just a random act of violence — wrong place; wrong time — while they beat him, his assailants also used that word, the one that I’m told is an important word that new immigrants to America learn, along with racist jokes, so that they can know what they shouldn’t be. When I encountered my husband’s bloody and bruised body against the white hospital sheets, I thought, Here is the word made flesh. I was devastated to learn not long after that my husband’s projected life expectancy is a good ten years shorter than mine.

On occasion, our class differences come up, too. My parents and their immigrant friends were physicians, or they owned small insurance or real estate businesses, while Alonso’s single mother worked shifts at a phone company after graduating high school. When Alonso first told me that his grandfather was a painter, I gushed, “What did he paint?” I imagined thick oils on framed canvases. Alonso answered, “Houses,” and still, I didn’t understand. I was curious about why his grandfather’s subject as a painter was houses. Alonso corrected me, “Sometimes the inside walls; mostly the outside.”

It wouldn’t be the last time I’d make the mistake of assuming that Alonso experienced the world the way I do. After all, I grew up on a steady diet of aphorisms assuring me that the color of one’s skin didn’t matter. No color lines. Love conquers all. As a child, white people would tell me how they didn’t see color. I could be purple or blue and they would still accept me. And yet, despite all the love supposedly abounding in the world, racism is still a formidable conqueror. I should know better. I’ve experienced bigotry and the effects of systemic racism firsthand as an Asian American immigrant woman. But even from my view in the passenger seat of my husband’s life, I cannot fully appreciate and comprehend the extent to which his life has been determined by anti-Black racism. We talk about race almost every day of our lives together. Not by choice, but by necessity.

Alonso once told me that when he was a boy, before he left the house to play with friends, his grandmother would ask if he had a dime, later upgraded to a dollar, in his pocket. Granny told him that this was to “keep the ‘haints’ off you.” When I asked him what a “haint” was, Alonso explained to me, his Asian American wife, that “haints” are part of Black American folklore, a version of “haunt” in African American Vernacular English used to describe a ghost or a spirit. But as he understood it growing up in the South, they used “haint” to specifically reference being haunted by the police. If you didn’t have any money on you, you could be picked up by the police for loitering, an easy crime to be guilty of. And before he stepped out the door, Alonso’s mother could not stop herself from telling him for the umpteenth time that he couldn’t act out in public the way his little friends did. He could not get away with things the way white boys could. “You’re not white,” she would remind him. As if he could ever forget.

~

Alonso’s ideas about France began back when he was just a boy growing up in Louisville, Kentucky. He and his family lived in Smoketown, in an area of the city that was built by his ancestors after they came out of slavery. Discussions about the impact of racism and white people went on every day; they could not escape it.

After school, while his mother worked her shift at the phone company, Alonso’s grandfather watched him and his twin brother in the afternoons. They played on a patch of grass behind the brick house that the St. Peter Claver church owned, where his grandparents were allowed to reside in exchange for work. Later, we learned that the Catholic church put up St. Peter Claver churches in African American neighborhoods in particular, as he was the patron saint of enslaved people. My husband lived in this same brick house after his mother left his father, alongside his two uncles, who went to work digging ditches and working the factory line right after they earned high school diplomas. The family lore is that his uncles had been offered the chance to go to college, but didn’t pursue it.

By the time Alonso was in middle school, his grandfather knew that he was dying of cancer, but he still had enough energy in the afternoons to pull a discarded mattress from the shed and hold court from a prone position in the center of the floor. He told stories about his life, which made my husband want to see the world — including Paris. Despite the horrors he experienced in World War II, his grandfather had wonderful memories of being in France and serving in the US Army, which brought him outside the prison walls of the Jim Crow South for the first — and last — time in his life. After his military service, his grandfather would never leave the US again. I don’t think he even left Louisville.

In one of his stories, Alonso’s grandfather recounted how one day in the mountains of France, at a pitstop, he’d heard his name being called out — “Bill Wright!” — in a cadence that only someone from back home could affect. Standing there, an ocean away from Smoketown, was his cousin: an apparition, a reminder of his past life, and undeniable proof that wonderful, magical moments happened in this world.

French women were very beautiful, his grandfather made sure to mention on more than one occasion. And the villagers were polite, even when they were nicely asking to see his tail. His grandfather had initially been confused by the request. Why did the French villagers believe that he had a tail? He soon learned that the white GIs encouraged the white villagers, who had never encountered Black Americans before, to ask the Black troops to pull down their trousers so that they could prove that they were part monkey. What a funny prank.

~

If curiosity about Paris as a respite for African Americans was the reason my husband wanted to travel there, I wanted to return to that city because it was there, many years ago, that I had first conjured him, describing him in my notebook even though we hadn’t met yet. A few months before we found each other, I had quit my job and moved to Paris for the summer. Funded by scant savings and multiple credit cards, I spent many afternoons in cafés drinking café au lait and smoking Gauloises while I filled French notebooks with my writing. In a small gray notebook, I made a list of what I wanted in the man I would someday marry. Even then, I sensed I was describing an impossibility; and yet, two months later, Alonso appeared in front of me, moving in and out of a yellow beam of sunlight that was getting in his eyes.

Back then, I was young and naïve enough to believe that being in Paris would help me become a writer. I also believed that spending time there would change me into someone worthy of love. I’m not sure where I learned these ideas, but I planned to return from Paris a better woman having breathed the Continental air, having spoken French, having looked at art and architecture, having absorbed Culture. When I would walk past tourists in line at the Louvre and the Eiffel Tower, I believed they were wasting their time. I was seeing the real Paris as I fetched my baguette from the market or wandered to some out-of-the-way neighborhood or garden. I spent many leisurely hours at Shakespeare & Company bookstore where I met the owner, George Whitman, and attended his literary gatherings, drinking lemonade in the company of cats and fellow wannabe writers.

I imagined that I was creating a superior version of myself. All I needed to do to become a real writer was stand in front of famous paintings at the Louvre, sit at the cafes where Hemingway did, and walk along the Seine. At least, that’s what I believed at the time, even though I did not even speak enough French to do anything more than simple customer service transactions. Decades later, I would realize this was a ridiculous notion. I could never spend enough time or money in Paris to become white.

~

To prepare for our trip to Paris in 2018, Alonso learned enough French to order deux café au lait and deux croissants sil vois plait, the only French we really needed. While he doesn’t speak French, he picks up languages easily. He is fluent — speaking, reading, and writing — in Spanish and Portuguese. His graduate study in linguistics and these two languages, he says, makes it easy for him to comprehend spoken French. We had heard that sometimes Parisians could come across as rude to tourists, even if one tried to speak French, but we thought — innocently, or perhaps ignorantly — what kind of person wouldn’t appreciate a visitor attempting to speak their language?

Despite our best attempts to be good travelers, however, our first days in Paris did not live up to the romantic idea in our heads. And how could it, after a lifetime of imagining oneself into postcards and paintings beside the Eiffel Tower, the Arc de Triomphe, and Notre-Dame? There was more traffic and more crowds than we had anticipated. And we witnessed more than our fair share of moments when resentments and inequities bubbled into actions, like when our taxi driver raged against a fellow taxi driver until he punched out his side mirror. We watched a man grab a tourist’s bag and run through the square, as if in a relay race, to hand it off to another man who disappeared almost instantly.

And there was also the fact that by the time we set foot in Paris, we were fully middle-aged with most of the romantic notions of youth long-dissipated. For his work as a photographer, Alonso had traveled extensively throughout Africa, Asia, Europe, Latin America, and almost all of the United States, observing societal differences in every place — but he still held out hope that the Paris we visited in 2018 might still be the Paris of the Jazz Age. He was disappointed to see such rampant segregation, inequality, labor stratification, and people who looked like him in the lower end of the economic hierarchy. He tried to be a good tourist and keep from asking the tour guides, “Where did this wealth come from? On whose backs?”

Midway through our trip to Paris, we booked an excursion to Monet’s garden in Giverny. Blocks away from the Eiffel Tower, and with just minutes to spare before we needed to get on our tour bus, Alonso and I stopped to grab a bag lunch at a nearby café. There were cute baguette sandwiches with pâté or ham and butter, apple cakes, and croissants in the glass display case. Everything looked good and we were hungry. We stood at the register and waited patiently as waiters walked past us; it wasn’t clear who would serve us. A woman wearing a white apron, someone I assumed was a bartender, stood behind a brass beer tap and cleaned glasses with a white cloth. We stood there for long minutes and thought of leaving, but we had already invested too much time at this place to start the process all over again at another café.

I watched the woman by the tap wipe the inside of another glass with a white cloth and then turn it over. She took another glass and then pulled on the tap. I watched her drink the beer in one gulp and then dry her hands on her apron. I pleaded at her with my eyes, and Alonso might have waved to her then, in a friendly way, not in a way that demanded her attention. Finally, in French, she asked us what we wanted. My husband spoke first, pointing at what he wanted. He held up two fingers. “Deux.” The woman and my husband went back and forth a bit and seemed to have concluded their interaction, so I asked, after a small beat of silence, to add a slice of apple cake to our order. I didn’t notice anything amiss, but perhaps I’d been too focused on catching the bus, imagining myself into the next place and not being present. Alonso held out our euros to pay. The woman stood in front of me and waved her hands. She raised her voice, speaking enough English to say, “He is slow. He is stupid. I don’t talk to him anymore. I talk to you.” I couldn’t see Alonso, but as I counted out the money, I felt his presence behind me, shrinking.

My body understood the blow before my mind did. The hair on my arms prickled and I suddenly wanted to cry. I didn’t understand what was happening, but we were already so far into the play that I continued with the improvisation, yes and, until we finished the scene. The bus was leaving in mere minutes. I paid for the items and accepted the change, averting my gaze from both the woman and my husband. Even though I couldn’t name it until later, something traumatic had just occurred, and my initial response to freeze in the face of overwhelm was instant and familiar, an old trauma response many years in the making. I am a person with one eye on the exit routes of any room I’m in, and all I wanted to do in that moment was to escape. I felt ashamed, but I desperately wanted to escape it. We grabbed the bag of food and walked away silently.

Blocks away from the café, my husband finally spoke. “That was racism,” he said. He had been feeling uneasy since we’d first arrived in Paris, but wasn’t sure why until that woman called him “stupid” and “slow.” Finally, his observations and complaints over the past few days had begun to make sense. Despite France’s policies against collecting data on race and ethnicity and their insistence on a colorblind society, even here, my husband was haunted by the specter of racism.

I stopped walking. Finally in the fresh air, I could think again. “Let’s go back and complain to the manager,” I said. I wanted him to know that I supported him. That I would stop everything to show him that. So what if we forfeited our paid excursion that day?

“And what will that do?” he countered. “We’re going to miss our bus.”

When I thought back to our various interactions with Parisians at restaurants, museums, and shops earlier that week, I realized that even though Alonso had taken the time to learn some French, I would always take over to pay for and conclude the transaction. I’d thought I was jumping in to make things faster and simpler, because I often had my wallet ready. I had not given this impulse a second thought, nor had I ever entertained the notion that some people might not want to talk to him because of how they read him as an African immigrant or Algerian or some other Brown person they despised. Needless to say, our day was ruined, and frankly, the rest of our long-awaited trip to Paris had also soured. My fantasy of returning to the place where I had dreamed my husband up and fantasized about us strolling along the Seine at sunset, hand-in-hand, quickly evaporated.

Next to me, Alonso seethed in silence the entire bus ride to Giverny. In my mind, I went over what happened, “perseverating” as my husband sometimes complains, but I couldn’t find a way to change the story, to explain it any other way than what it was: a customer service experience of interpersonal racism that was so direct and simple that it was confusing. “Your husband is stupid. I am not talking to him anymore,” the woman had said to me, her blue eyes big behind her glasses. Her face scowled as she handed me the white bag of pastries and I’d only thought of the bus we needed to catch and how I wanted to complete the transaction as quickly as possible. But even now, I can remember the sudden electricity in my arms; how I felt a hundred needles as thin as hairs prick my skin; how my body screamed for me to act. Why hadn’t we left the bakery as soon as we realized what was going on? Surely a few hours of physical discomfort, low blood sugar, and churning stomach acid was worth enduring in order to show this woman that we refused to swallow her racism.

We tumbled from the cold, air-conditioned bus into the sweltering summer afternoon. Alonso shook his head and I read his face. “Whose idea was this?” he asked. He surveyed the throng of tourists who wanted to walk the same pathways as us and take pictures on the same Japanese bridge. Did he mean our decision to buy tickets for this excursion, or the fact of the site itself, a place for tourists — white tourists — to imagine themselves into Monet’s paintings?

I shrugged, annoyed and impatient. Why couldn’t he appreciate this? “It’s Monet’s garden,” I said. “Like the actual garden from the paintings.” (One might never see an actual Monet painting, but you could not escape the countless reproductions on calendars and college dorm posters, stationary sets and mouse pads, kitchen dish towels and playing cards. We didn’t own any of these things, but I remember seeing a Monet postcard framed and hanging on the bathroom wall at his mother’s house in Louisville.)

Alonso closed his eyes for a moment and then nodded. He was going to endure this quietly, for my sake. I left him alone at the back of the tour group where he lingered too far behind to hear our guide’s voice narrating a history made for tourists.

At this point in our vacation, Alonso was done with looking at old paintings by white people, which inevitably focused with a narrow lens on what the artists deemed worthy of attention — their gardens, their buildings, their animals, their belongings. Sometimes in paintings of wealthy families flaunting their status, there was a dark figure in the background or to the side of the subjects: the enslaved adult or child who worked for them. Alonso always pointed that person out and searched for their names to no avail. “That’s who I want to know about,” he said. “What’s their story?”

Just a few days before we ate our racist pastries, Alonso had this same reaction in the Louvre. Once we were inside the museum, we realized that we had made a terrible miscalculation by visiting during the height of tourist season. The hallways were as crowded as a subway station during rush hour in Manhattan. Still, it was a thrill to stand before the actual paintings and sculptures of works that I had only seen in art history and Western civilization textbooks. I felt as if I’d been dropped into an after-party at the Oscars, walking past movie stars of films I had forgotten I loved. “You’re here,” I’d say, sometimes aloud, always in awe; “My God, it’s really you.”

We stopped in front of Théodore Géricault’s The Raft of Medusa, swaying like seagrass as the current of museum-goers flowed around us. We could not look away from the scene of hell: the aftermath of a shipwreck, the dead and the about-to-die. Alonso pointed out the man with his back to us, the one drawn with brown pigment. He waves a red and white cloth, the highest point of the triangle above the writhing bodies on the raft. He alone sees what the others can’t: Soon, they will be rescued. Later, the survivors will tell a version of what happened, inevitably a story that erases Black and Brown people from the narrative. A story like all the stories I grew up on in which white people are the only heroes. When I first met Alonso’s mother, she was excited to ask if I knew that a Black person had invented the traffic signal (Garrett Morgan) and performed the first successful heart surgery (Daniel Hale Williams). If it wasn’t for Black people, she told me, we wouldn’t enjoy important innovations of modern life such as home security systems, cataract surgery, blood banks, and even the super-soaker toy. I listened, rapt. “No, I did not know.”

Before long, we found ourselves holding our breath in the room that everyone wanted to enter — she was here. People crowded in front of the Mona Lisa, pushing and posing for selfies, another sort of conspicuous consumption. We turned our backs to her famous smirk and moved toward the painting on the opposite side of the room, Veronese’s The Wedding Feast at Cana. Within seconds, Alonso pointed to a figure. “There he is,” he said. “The slave.” The rest of the day at the Louvre, I joined in his game, both of us finding the dark figure in other works. At first, this made me feel a little sad, to see the art first for its demonstration of racial inequality, but on another level, I was relieved because we were doing something together by naming the unnamed. Acknowledging the ghost took power away from its haunting.

Naturally, I was disappointed that Alonso was having such a terrible time. I was constantly aware of all the moments in which I tried to spare my feelings from him, and in which he did his best to appear as if he were enjoying himself. I worried about what this meant about our relationship and our ability to be close when we experienced the world so differently. Despite the enormity of our love, I was scared that it would not be enough to bridge this difference. So each night when we would return to our hotel room after touring Paris’s museums and sites, I’d insist that he tell me whatever was bothering him. I listened as he told me that as a Black American, he did not enjoy being surrounded by iconographies of slavery and colonialism; that whenever our tour bus drove past the Luxor Obelisk in the Place de la Concorde or we stopped to admire art and architectural references to Africa, Asia, or the Middle East, he didn’t think about the craftsmanship and artistry of the monument. Instead, he imagined the suffering that made those things possible. The military conquests and the looting. The extraction of labor and resources. After several days of meals, my husband admitted how much it weighed on him that everything we’d put in our mouths had a painful history. Pho, falafel, café au lait, even sugar. He said, “We are eating imperialism. Every person of color we encounter — the Algerians, Vietnamese and other Southeast Asians, and the Africans — tells the story of French colonialism through their presence. They are here because the empire was there.”

On some level, I agreed, but eventually, I grew impatient and irritated. I wished, for the sake of our vacation, that he could not see and not know. I could not enjoy Paris, even though dreaming and planning for this trip had gotten me through so many months of working to save up for it. It was the carrot I’d grown all spring and now that it was summer, I was ready to harvest and eat it, only to find it shriveled and rotting. Perhaps that’s what privilege afforded me: willful ignorance to the ugly side of this story. I did not know what it was like to walk around this world in his body, even though I’d worked to pay such close attention during our marriage.

Alonso’s presence as a Black man changes any space he steps into. If he has spent his life being haunted by racist ideas and expectations, he has also simultaneously embodied the apparition. He’s told me how much he notices, even if he pretends not to see. It does not benefit him to openly react to white people’s reactions to him. He sees when they clutch their purse. He sees them crossing the street to avoid him. He sees their faces when an elevator door opens and they are startled and unhappy to find him standing there. He complains that when he stops his car in a busy area in the city, he has to shoo white people away because they pull on his car door handles trying to get in, assuming he’s their rideshare driver. He wants us to get a dog as soon as we’re able because he says that when he’s walking a dog, people smile at him for once. They greet him instead of pretending he’s not there. They’re not so afraid.

And this is just the tip of the iceberg.

Even with my spot in the passenger seat of anti-Black racism, there is a distance that I can’t bridge. I can shake my head and tell him, I’m sorry, and, What do you need? But this is practically nothing against the constant and mundane humiliations. The dangers of his very existence.

Several years after our trip to Paris, back home in Boston, my husband was crossing a city street during his evening commute and as he was almost across the last white lines of the crosswalk, a driver lowered his window to shout insults and expletives at him. The driver sped away, leaving my husband startled and furious. Alonso went through the checklist in his mind of what he could have done to inspire such a reaction. He had crossed a public street at the appropriate time in the appropriate place. “The man is yelling at me behind the wheel of a two-ton weapon about what a piece of shit I am,” my husband told me later that evening. “And I have nothing, no protection.” In moments like these, there’s only one way to respond: he quickly stepped onto the sidewalk and into the building where his meeting was about to start. His life in public spaces is, and always has been, an exercise in restraint, which removes him from the immediacy of a potentially deadly situation, but not without injury. When he returned to me that evening, he was carrying the rage that the driver dumped onto him, and dropped it like a heavy bag onto the bamboo floors of our home. He recounted what happened as I desperately tried to think of solutions. There were none.

~

When I show Alonso what I’ve written about his experience later on, repeating back my notes from when I interviewed him and reading aloud what I thought I’d heard him say, he shakes his head no. Another communication gap, this distance between fantasy and reality, between romance and a long marriage, that seems impossible to close. “In Boston, there’s a particular kind of hostility and aggression that I experience in public spaces that you and other people just don’t get. I didn’t feel this when we lived in LA. It’s more complicated for me than for you to just go about my business. Sometimes it’s easier for me to just stay home,” my husband tells me. I prick with the memory of how disappointed and sometimes even despairing I feel when he declines my invitations to events and dinners. These days, I rarely bother asking.

But it’s difficult to admit how right he is; a few days after that incident in the street, while my husband was at work, I took over hosting duties for our visitor from Australia, my husband’s cousin, who is perceived as white. We spent an October day together in Salem, Massachusetts, which was surprisingly crowded with costumed tourists on a weekday. As we read the gravestones of those accused of and executed for witchcraft, I thought about how over 300 years ago, these people were killed because of a story about who they were. And at the same time, I noticed how relaxed I was. With this “white” man by my side, I wasn’t worried that a moment with the wrong person could turn the day ugly in a second. I watched how strangers gave my husband’s fair-skinned cousin grace again and again, how easily and unguarded he walked in public space. He and my husband are blood relatives, but their lives are substantively, heartbreakingly different. He enjoyed a freedom Alonso could never have.

~

Some years before our trip to Paris, I hosted a friend for a few days while he was in town to promote his first book. He was tall, handsome, and white, but not so much of any of those that I thought he stood out in any particular way. He wasn’t a peacock. Alonso was out of town, and as I drove my friend around the city and accompanied him to bookstores, restaurants, and bars, I was astonished over and over again when people seemed happy to see us. Men and women at front desks, no matter their age, smiled at him and welcomed us — “no problem, come on in” — even in crowded restaurants that I wouldn’t have dared enter on a weekend night without a reservation. Later, when I realized my friend had brought loose weed with him (which was illegal at the time) on an airplane over state lines, I asked, “Weren’t you afraid of getting caught?”

He shrugged and said, “Nah. And even if I did, I’m white. What’s the worst that could happen to me?”

Upon hearing my friend’s nonchalant admission, I suddenly felt thrust into a sideways reality. It’s the way that I imagine the main character in Eddie Murphy’s 1984 Saturday Night Live mockumentary, “White Like Me,” experienced Manhattan as an undercover white man in a three-piece navy suit and peach-hued pancake makeup. As he began interacting with the world as a white man, he was baffled by the new and strangely pleasant interactions he would suddenly have with sales clerks and bank loan officers. Later on in the film, on a city bus after the only other Black person disembarked, the passengers smiled at each other and some stood up to dance. The mood was celebratory and triumphant, but what exactly were these bus passengers, who were perfect strangers despite their performed comfort and familiarity, actually celebrating? It was the moment when the last Black man exited the bus. This is what I imagine my husband experiences in public spaces. People are happy when he’s gone.

~

Near the end of our long-awaited Paris trip, I looked up from my phone as I rested on our hotel room bed. I learned from my newsfeed that just one day before our visit to the Louvre, Beyoncé and Jay-Z had apparently dropped their video, “Apes**t,” which was filmed throughout the very same museum, and likely explained the crowds. “Does it mean something to you that Beyoncé and Jay-Z took over the museum and made this video?” I asked Alonso. I kept babbling on anxiously, excitedly. I wanted to feel close again, sharing intimacies. “Has anyone else in music done something like this? I mean, it’s the Louvre. And they placed themselves next to these icons of Western art.”

But my husband must have been tired and not up for a conversation about pop culture. He reacted in a way that I’ve come to recognize after many years of being together: it’s meant to keep the peace. It works sometimes, to pretend things are better than they actually are. But it didn’t escape my notice then how our decades-long conversation about the role of racism in our lives had recently seemed to arc downward more and more, toward despair. He rubbed his lower back.

“What’s the matter?” I asked. “Are you in pain?”

It was true that our hotel bed was not as comfortable as our bed back home was, and it was also true that we had been walking a lot. I don’t think he noticed, but as he reassured me, he patted his pocket as if to feel for a dime or a dollar, before moving his hand to where his back ached, touching the exact place on his body where villagers expected his tail to be.

~

I don’t want to tell you this part of the story, but because we have come this far together, I will. I was walking home on an August night some weeks after our trip to Paris. It was close to 10 p.m. after teaching my summer class. Because the campus was empty and dark, I had called my husband and asked him to keep me company while I walked toward home. But as I neared our apartment building, I spotted suspicious movement up ahead and said, “Hold on, I see someone moving behind the dumpsters. It’s a man.” My heart began to race and my breathing quickened, an anxiety response. The man wasn’t white, I noticed, but did that matter? Wasn’t I just reacting to seeing a strange man in a place I didn’t expect to see one? Wasn’t I simply exhibiting the proper response to my own past lived traumas, and exhibiting the appropriate amount of fear that a woman alone, in public, late at night, should have? My thoughts began to fire rapidly as I realized the man was standing exactly between me and the entrance to my home: between danger and safety. I knew my husband could hear my breathing through the phone, then, and in a moment of recognition and protectiveness, he said, “Just stay where you are and stand in a streetlight. I’ll find you.”

So I did as I was told, and waited guardedly by the nearest streetlight. I watched the man at the dumpster come directly toward me. I was shaking, but as soon as I recognized my husband’s face in the light, his phone in hand, I smiled at him, blinked back my tears, and mustered a cheerful smile.

Headshot of Grace Talusan

Grace Talusan was born in the Philippines and raised in New England. Her work as both a writer and teacher is interested in silences, ruptures, and connections. Her memoir, The Body Papers, won the Restless Books Prize for New Immigrant Writing and the Massachusetts Book Award in Nonfiction. Her writing has been supported by the NEA, the Fulbright, US Artists, the Brother Thomas Fund, the Massachusetts Cultural Council, and others. She teaches in the Nonfiction Writing Program at Brown University and lives outside of Boston.

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Side Effects https://www.theseventhwave.org/m-e-macuaga/?utm_source=rss&utm_medium=rss&utm_campaign=m-e-macuaga Mon, 04 Dec 2023 18:00:51 +0000 https://theseventhwave.org/?p=13463

We sit across from each other to play the game Othello. Like Reversi and the ancient game of Go, the two-player match looks simple — but since I was four, you’ve drilled into me that winning takes strategy.

The pieces are round and flat like coins, black on one side and white on the other, each color representing a player. We set up our board, a green surface lined with an eight-by-eight grid, and place four pieces in the center to start: two of each player’s facing up, like a monochrome four-leaf clover blooming in a little field. We’ll take turns placing one tile at a time, trying to sandwich each other’s color to flip over as many as possible. Whoever conquers the majority of the board will win.

Black always goes first, so today I take white.

We begin.

*

You call me on a Tuesday in August. It’s eight in the evening in California; noon on Wednesday in Tokyo where you are, where the summer’s been one heat wave after another. My husband is catching up on NPR while doing the dishes, and our two boys, six and eight years old, are arguing over who has to shower first. I walk around with the phone against one ear and a finger in the other so I can hear you.

You’re calling from the hospital — the same hospital where Mama died — to ask me to cancel your flight. You’d gone in for a routine checkup but now they’re insisting that you stay. They want to run tests. A lot of tests, immediately. So you can’t go home, and you don’t know for how long. You sound rushed, worried, upset to miss your flight to come see us in LA. To miss celebrating your elder grandson’s ninth birthday together. But I sense there’s more: I picture you in the long bustling hall of examination rooms, wishing that you spoke better Japanese, or that the attending doctor spoke fluent English, or both. Having so many questions and being so uncertain of their answers.

Don’t worry Daddy, I say. I’ll take care of your tickets and figure out my work schedule and get over there as soon as I can. Okay, you say with your throat tight, Okay I have to go, and you hang up.

 

That was the last day you walked in the sun.

*

We sit across from each other playing Othello in your hospital room. You stare at the game board and our little clover, two white pieces and two black, mulling over your first move. Above you, an IV bag hangs from its pole, your silent guardian.

You hold a single smooth tile in your fingers, turning it over and over and over as you think. I see it flip from black to white, white to black, back to white again. Two opposites bound at razor’s edge, kami-hitoe, like genius and madness, or medicine and venom. Love and loss.

Flip, and switch.

 

How swiftly things could change.

*

Acute liver failure: also known as fulminant hepatic failure. A sudden loss of liver function occurring in a person with no pre-existing liver disease. Can be caused by a hepatitis virus or seen as an adverse reaction to medication. Complications include jaundice, internal bleeding, GI perforations, and the accumulation of toxins in the brain that result in personality changes, motor control issues and memory loss. Liver failure can sometimes be reversed with treatment, but often a transplant is the only cure.

This is what your doctors explain to us, sheepish but certain, the day I arrive in your hospital room. They say your liver is barely working; that medication could buy you a couple of years, hopefully more, but a full recovery would require an organ transplant.

So, basically, at seventy-eight years old, you are shit out of luck.

*

Every January, you made kumquat marmalade. The kumquat tree that you and Mama planted on our patio continued to blossom even after she was gone, and you relished in picking dozens of its small sun-colored fruits, slicing them into slivers as thin as only you could make them. I see you in my mind, hunched over the cutting board with your reading glasses perched on the tip of your nose, in your blue cotton scarf and coffee-colored alpaca sweater vest that Abuelita knitted with hands shaped like yours.

You always designed labels for your preserving jars and liked to ask me, your only child, for my opinion on layouts. I found it hard to answer because whether you put the graphic art of the fruit above, below, or behind the words Javier’s Home-Made Marmalade, these choices paled in priority compared to the countless other problems crowding my brain, like which new babysitter I should hire or where the hell I’d be able to pump in privacy at my new job. Eventually you would move on without me, make your own decisions; you’d painstakingly print the labels, shades of orange and marigold and a touch of green, carefully aligning and smoothing them onto the jars before giving them away to close friends and neighbors like the Iwases and Kazamas.

Whatever remained of your most recent batch was stored in your freezer next to the pot-au-feu I made for you this past Christmas, from my last visit, before I returned to the States and left you alone. The jars are still there, another problem for me to solve: your marmalade and my soup, side by side, frozen.

*

I wake to an empty house in Tokyo, silent except for the grumbles and sighs of the city buses and trucks outside. For a moment I think you’ve left for work, off to teach English as a Second Language to can-do businessmen and industrious housewives. Your desk in the faculty room was always your home away from home away from home; you liked to get there early and prepare for your classes in peace.

But then it all comes flooding back: my rushed flight from LA to Tokyo, dragging my suitcase to the hospital, your jaundiced figure against the white sheets, your timid gratitude.

What the doctors told us.

The air is heavy as I plod downstairs. You were always the first one up, and for years my mornings were marked by the smoky scent of your dark roast coffee and the bubbly sputter of the percolator. A sound as gentle as your voice. Now, the kitchen is soundless: it’s on me to fill the space with noise and movement. I blast the faucet in the sink, rinse out the glass pot you left beneath it, pour two cups of water into the back of the coffee machine, then swing open the compartment to drop in a filter and fresh grinds.

But there’s a filter already in place — and nestled inside, atop a mound of damp grinds, are small circles of mold, green and fuzzy and full of life.

You made this coffee days ago. You had planned to throw away the grinds after returning from what was supposed to be a quick trip to the hospital. You never dreamed that I would find myself here alone, trying to make my own coffee. That I would find everything you left behind: your clutter-covered dining table, your dirty mugs and dishes, your grimy sheets, your grief that grew and grew and grew over the past eleven years without Mama. The mess of your loneliness, in every dark inch.

But I find all of it, because this is what happens.

 

You don’t always get to clean up your coffee grinds.

*

After several minutes, you make a decision: your first move. You place your tile next to our central clover, black side up, so it sandwiches one of my two white pieces with black. You flip the white to make three black tiles in a row; I’m left with just one white tile on the board.

It’s my turn. I sandwich one of your black pieces with white, shifting the balance again. We now have six tiles in total, three black and three white.

Back and forth we go. You, pondering every move before turning my tiles black. Me, quickly reverting your pieces to white. Our two-toned clover unfurls in tendrils across the board until it’s impossible to tell which tiles began as mine and which began as yours; over time, we become both opposites and one and the same, an ever-shifting mosaic of black and white.

*

Utsuri-kawari / 遷り変わり: the fleeting, imponderable nature of metamorphoses through time.

*

In the hospital, you begin to change. You start to lose track of time and it confuses you. You become paranoid. They showed the same program yesterday, you say, on edge. You’re angry at the small TV by your bed. Why are they trying to trick me?

I try to explain: It’s a daily travel show — it looks similar, but it’s different. But the footage on fishing holes does look like a repeat and for a moment I feel the world glitch, as though I’ve tumbled off this earth and into a strange universe, your universe, where all things are askew, all warped and wrong and against your will.

What are we doing in this hospital anyway? All you did was take a common prescription antacid. Your esophagus was bothering you and you wanted to be comfortable. You took the medicine as directed. You followed the rules, as you always did. Always. So how come we’re here?

*

Methylmethionine sulfonium chloride: an organic molecular entity found in green vegetables such as cabbage, kohlrabi, and kale. Effective against ulcers. A gastric mucosal protectant. Molecular formula: C6H14ClNO2S. Molecular weight, 199.70 g/mol. WARNING: skin, eye, and respiratory irritant.

I investigate the chemical compositions of common antacids similar to yours, trying to tame reality’s madness by reducing it to a formula. But despite your condition, and the lab work that points the dirty finger at your prescription, I can’t even find LIVER FAILURE listed as a side effect on any website or in any article. Apparently, it’s a reaction so rare that it’s unworthy of a cursory warning, not even the kind where the risks are designed to be disregarded, where the print is so small that elves would need a magnifying glass to read it. This complication isn’t supposed to happen, so why did it happen to you?

 

Why?

 

Why?

*

Half the board is now full, and my heart begins to ache, seeing more white tiles than black, your numbers dwindling with each turn we take. It’s your move, but you’re not sure where to go. Your jaundiced eyes gaze softly at the board, roaming over empty squares. Your search is simmering — you need time.

So I watch, and I wait.

Counting backwards, slowly, with each drip from your IV.

Back, to when you were well.

Back, to when Mama was still here to make us laugh.

Back, to when Mama first met you, the beginning of my beginning.

*

Once upon a time, a boy named Javier and a girl named Yoko were born at opposite ends of the Earth — Yoko in Japan, and Javier in Bolivia. For twenty-five years they lived and breathed 10,000 miles apart, but this distance was no match for fate: one day, beneath the Golden Gate Bridge, the sun broke through thick clouds of fog and they found each other at last. They fell in love, deeper and deeper with each turn of the moon, and shared their dreams, in their common language of English, of living freely together, forever.

But as with all grand fairytale romances, there loomed a great obstacle: Yoko’s father. He was jealous of his daughter’s newfound happiness, and saw nothing but misery in their future. He was also growing old, and determined to keep her safe by his side. He summoned her back to Japan, and cast a spell to bind her there, oceans away from her love.

Javier wept, aching to return to his homeland with Yoko’s hand in his, to the noble slopes of Mount Illimani, to the echoes of bombos and charangos like heartbeats in the Andes, to the strong embrace of his mamá and papá and his sisters and brothers and tías and tíos and beloved cousins. But it was not to be. Instead, he journeyed to Japan by himself, where no one spoke his native tongue, where his brown-olive skin and curly hair stirred up fears of the unknown. Yoko alone held him with her heart wide open; and though it enraged her father, she defied his will, and chose to wed her dark and handsome prince in her own homeland, so never again would a great distance come between them.

Yoko and Javier married in a Catholic church: a rare sight in Tokyo at the time. Yoko wore her long black hair parted down the middle and in a low ponytail beneath a simple white veil; her Western-style wedding dress had lacy sleeves and a hem so high a fairy Godmother might have brought her Go-Go boots. Javier wore a sensible suit with a pearly-silver tie. It was a modest ceremony; he was the only Bolivian there. His family back in La Paz shed tears of joy and sorrow, and sent their blessings across the world through a pair of golden wedding rings. Yoko’s father did not attend.

Together, the newlyweds found a small apartment in a small suburb of Tokyo, with a small window where they could see the sunset and a bustling bus stop below. Yoko gifted Javier a sweet Spanish guitar, so together they could create melodies to live by and sing serenades of hope. They honeymooned in Hakone and kissed all night beneath the blanketing shadows of Mount Fuji.

Ten months later, Yoko’s father died of a terrible disease.

Ten days after that, a baby was born.

*

I could have been an ambassador for you all those years ago: a human peace offering to end the war ignited by your rebellious romance with Mama, to calm her father’s fury and restore harmony with a chubby smile. But time was not on our side; I arrived too late. I missed my chance.

It was my first failure, accomplished from Mama’s womb.

*

Five minutes later, I’m still waiting for you to make your move.

Your long lashes bow toward the game board as you keep searching for answers. A five-year-old would know what to do, but you don’t see it.

 

Drip.

 

I suddenly have the urge to scream, to kick over the board. I want to shake you and ask you what happened, where you’ve gone. But I don’t, because you’ve been fighting, too. Your body has been fighting to persist, just as we’ve been fighting all these years — to belong in a place that should be home and yet didn’t always feel like it.

And now, looking at you, I wish more than anything: that we didn’t belong here, in this hospital room.

*

Two weeks into your hospital stay, your numbers begin to improve. Albumin. Bilirubin. Your ALP, ALT, AST, γ-GTP, PT, LD, your letters, your levels. Progress is slow, but it’s progress nonetheless; your doctors are impressed. They speak of potentially switching you to outpatient care in another six weeks and we happily nod.

I research what foods are good for liver health. They’re all your favorites:

Broccoli.

Blueberries.

Grapefruit.

Avocados.

Nuts.

Fatty fish, such as salmon and trout.

Coffee.

*

Drip.

*

I remember being measured by the alphabet. Twice a year, starting in fifth grade, I brought home report cards. Rectangular and yellow and printed with grids, they reduced my days to singular letters: A. A. A. A. A. Little mountain peaks all in a row; my tiny triumphs.

You took them in, inspecting each line like a jeweler checking for flaws in a diamond. If you encountered a minus sign marring the landscape, your brows would pinch. That’s when the interrogation would begin: “What’s this?” “How come?” A plus sign or two, and it was worse: “Why aren’t they all A+’s?”

But your tone was always borderline playful, so I could never tell if your relentless ribbing was shy pride disguised in humility, or straight up disappointment and disdain. You’re my daughter. What happened here? You never seemed to notice how I shrank with each failure, another mountain toppled. Or maybe you did. Either way, no amount of uncensored pride from Mama could fill the gap.

 

Now, at the hospital, it’s your turn to be reduced to letters and numbers — though in your case, the doctors remain pleased: you continue to improve. They note that in a month you could be ready to recuperate at home. You seem unsure at this, but you also seem eager to return to your own bed, to your students, to the familiar routine of your days. So, we talk, and we agree: I will fly back to the US for the month, to my children and husband and colleagues, and return again to Tokyo in time to escort you back to your newly-cleaned house. I promise to be a good ambassador for you, and a good caretaker. I will not arrive too late.

*

Drip.

 

The clock crawls forward another minute — though it feels like ten — and you finally make your move.

My heart flutters in despair. You end your turn, leaving me at a great advantage. I know you wouldn’t have made this mistake if it weren’t for the toxins slipping through your struggling liver, swimming up into your brain. You had always been one step ahead, challenging me; if I ever surprised us with a win, I would beam proudly while you lit up with laughter. But now, with my easy victory in sight, all I feel is the sharp sting of tears swelling up. My father as I knew him, the father who was always smarter than me, who taught me to play tangrams and anagrams and all manner of made-up number games, is gone.

I do my best to keep faking the fun, as if you’ve truly stumped me, as if this match is a fair one, as if nothing has changed. You don’t seem to notice this collapsing inside of me, this avalanche, another mountain toppled. That my tears have broken free and are falling, pattering softly onto the game board, faster than the silent drip of your damn IV.

But how could you notice? After all, you are already gone.

*

Mono no aware / 物の哀れ: the pathos of ephemera. The appreciation of brutal impermanence,
mujō / 無常, and the heartbreaking beauty of never-lasting life.

*

We did our best to adapt. Five years after Mama died, during another sweltering summer, I took the kids — still babies, then — to visit you in Japan. Grief had hardened your back like a rock. You had been sleeping with a framed four-by-six portrait of Mama, along with her favorite multi-colored socks — you called them the United Colors of Benet-toes — placed on the pillow where she once laid next to you. You never again touched the calendar on your bedroom wall after she died; time had simply stopped. But your grandsons delighted you, and you never wanted me to worry, so we silently agreed to focus on them: You splashed in the kiddie pool with my two-year-old while I nursed the baby, or you cradled my baby, drenched in sweat, terry cloth limp over your yellowing undershirt, while I put the two-year-old to bed. Late at night, after they were both asleep, we cooled off together with lemon ice cups — your favorite and now mine — from the new convenience store next door. We had a new routine. New roles to play.

 

One night, we gathered for dinner with the Kazamas and Iwases. You sat, as always, at one end of the table, in your smooth high-backed dining chair, sipping your beer, quietly presiding over the meal and our chatter. But when I glanced over at you, a kind of vertigo hit me. Who is this man sitting at the head of our table? He looks nothing like the rest of us. He doesn’t speak our language. My brain labeled you as my father, but suddenly I couldn’t recall our shared history, our connection, how half of me must have come from you. I couldn’t even see our resemblance. When Mama was here, you were one half of a pair: she was part of you and you were a part of her. But in her absence, you drifted without a tether. I should have reached out then, to anchor you as she did, but I couldn’t — not without changing our roles yet again. Our future split into a chasm, and I couldn’t tell which was more terrifying: our shared grief and stubborn solitude, or the stranger that you’d become — someone I had to try to remember how to love.

*

Things you taught me:













*

Another failure: I am back in California, relieved to be at work where all my problems have solutions — not thinking about you — when your large intestine tears. A complication from the accrued damage to your liver. The progress you’d so diligently made had not been enough. Your doctors call me at four p.m. Pacific Time to relay this information; they rattle in my ear about the ripple effects of your rupture as well as the new medication they’ll be administering to stabilize the organ and stave off infections and pain as I stand in the kitchen of my company’s office, staring at the steel refrigerator and the coffee-splashed sign on it yelling “ALL CONTAINERS WILL BE THROWN OUT AT 3 PM ON FRIDAY!!!” Eventually I thank them and hang up and book tickets to fly home to Tokyo the next day. But then, at midnight, they call again. The meds are not enough, they tell me: Your fever has spiked, so now they need my informed consent to slice you open. Cornered, I say yes.

They patch you up while I fly back over the Pacific Ocean, hurry, hurry. I arrive in the rain. The surgery leaves you connected to six tubes and a catheter. You have bags hanging on poles for liquids going in, bags hanging on your bed for liquids coming out. You see me and smile.

*

How swiftly things change.

*

When I was five — you were younger than I am now — you kept a makeshift darkroom. It was a tiny, spare galley kitchen that you filled with cameras and canisters and trays full of chemicals, all cast in the rich red glow of the safelight bulb that was our never-setting sun. This was your quiet space, but if I asked, you would let me in, and I’d watch as you’d slip the photo paper into a developing tray. While we waited, we’d stretch and count, right arm up and bending to the left — one, two, three, four, five — then left arm over and to the right — six, seven, eight, nine, ten. In between moves, you would gently nudge the paper with rubber-tipped tongs as though it were a dumpling bobbing in hot broth, and by the count of twenty, an image would appear on its surface like magic.

Often I saw my own image appear, captured peering through a fortress of cushions or handing Mama a blade of tall Japanese silver grass; other times, you had corralled the crisp geometry of leaves or a stark winter sky cut by bare branches. I would snuggle up next to you in anticipation of each reveal. What would time unveil? What did you see, that now I would see?

*

Your torn intestine gave us a scare, but you leave the ICU in record time and return to your old room. Each day, your outgoing liquids become more translucent, healthier, and every two or three days, people in white coats and uniforms come to remove another tube and we cheer. I take you strolling through the hospital corridors, your IV pole rolling between us, my lanyard badge swinging over my sternum, showcasing my new identity: Daughter of the Patient in Room 603.

*

We were always most comfortable with something between us: an Othello board, a chess board, a game of Mastermind — Mama. Without them, our connection was fragile, on the brink of bursting from love, or fear, or both. We spoke in codes, quoting Isaac Asimov and Bruce Lee and the country songs you played in the car on our family trips, like when you drove me and Mama up the mountains of Gunma, taking each hairpin curve to the refrains of Kenny Rogers and Dolly Parton, Johnny Horton and Johnny Cash.

 

When Mama died, we spoke even less. Or maybe it was the same. All I know is, it wasn’t nearly enough. Sometimes underwatering is what kills the plant.

 

Drip.

*

Now I am the one hesitating with every move on the Othello board, trying to staunch the damage but failing again and again; I can’t seem to keep my white tiles from consuming your black ones. You look tired, sitting across from me in your grey pajamas, and despite the afternoon sun lighting the walls I feel shadows falling everywhere, reaching for us. I should ask if you’d like to rest, but in truth, I don’t want to know. I don’t want to hear that you’re ready to stop. For once, I don’t want to win. I’m not ready for our game to end.

*

Three weeks after the surgery, your intestines rip open again. You are sedated and confused. The doctors tell me you called my name. Cornered again, I say yes to a second surgery. It leaves you in a coma, connected to fourteen tubes: seroma, ascites, urine, and bile coming out; blood, saline, morphine, fentanyl, and steroids going in. I sit beside you in the ICU and hold your hand, your skin soft and swollen and smooth. I read you a few lines from the mystery novel you’ve been rereading, The Cat Who Blew the Whistle, but I don’t get very far before my voice breaks. I’m sorry, Daddy. I call Father Sweeney from our church, who has looked out for you since Mama’s funeral; when he prays, you flutter your eyes. I see you. The rest of the time you sleep, brows furrowed in silence, in what I hope is a sign you are still fighting to survive. Yet in my gut, I know this isn’t true: you’re showing me, in the only way you can, your deep discomfort and disapproval of my choices for you.

 

I see you.

 

I want to defy you, for once. But my conviction turns to dread with each passing hour, with every damning beep and drip in the jungle of IV lines that entangle and strangle us.

You are a survivor, yes. But this is not how you want to live.

 

By day four in the ICU, your message to me is loud and clear: you are done with tubes, with being a bleeping, hissing, plastic machine. I understand that you will never make coffee at home again; I will not be taking you home alive. The head nurse in the unit confirms my understanding in confidence and encourages me to speak up because no doctor would allow you to die: It is their job to keep your heart beating and your brain transmitting something, anything. Later, I’d learn there were hushed conferences and heated words about my going AMA — against medical advice — but in the end, I get my terrible wish: we remove every tube except the most vital four.

You immediately unfurrow your brow, as if you can breathe again.

Finally, I got it right. I understood your silence.

Our smallest, largest victory.

 

I wash your hair the following day, gently combing your neat white mustache and beard. I change your surgical pads and kiss your forehead. I hold your cell phone up to your ear while your brothers and sisters and nieces and nephews speak their last words to you from across the world, from your homeland Bolivia, from where you’d once come so far to begin your life with Mama. I know you hear them — that you know you are not alone. I know you are saying goodbye.

*

Once, when I was eighteen, I spent a night out without calling. I’d been smitten with a charming artist, a man you’d never met — so when he took me to his shabby flat, I stayed. The next morning I took the first train back, before dawn, but not before you went looking for me. A few hours later, you returned, gathered your things, and went to work without a word, leaving me ill with guilt for days.

 

When I was a baby, you wouldn’t allow any cats near me because you were convinced they’d scratch my eyes out — even though you loved cats.

 

Also when I was a baby, you yelled at me when I tore up all the pages of I, Robot, just to feel the paper rip.

 

Soon after teaching me how to play the game Othello, you showed me the key to winning the board: capture the corners. But I still had to fight hard to gain any ground. Night after night, the dining table was my battlefield, our tiles quietly clicking in conflict as we turned them over and over and over until it was time to eat or sleep and Mama made us clear it all away.

 

When the three of us went out, Mama and I always trailed behind you, chatting away or stopping to admire little wildflowers on our path. You would forge ahead, at times stopping only to turn and call out impatiently; I would skip away from Mama to catch up, and she would hasten her steps to close the distance behind me. The three of us were a little inchworm, expanding, contracting, expanding, contracting, moving forward, together.

 

Every summer, we went fishing in the woods for rainbow trout. Mama would fry them up in butter with a dash of salt and pepper and you would pick the bones clean. I would dig into the eye sockets of each triangular fish head and wiggle out the tiny white orbs, collecting them like little pearls in a mint box.

 

When I was eight, you made me a dollhouse. It was two stories tall, with six rooms and an attic. You even filled it with tiny handmade furniture. The best detail was the miniature photo you hung just inside the front door — a replica of the black and white print in our real house. It was a favorite of yours, a scene you’d captured on one of our walks with Mama: an eternal moment on a snow-covered road in the woods, flanked by white-tipped fir trees, leading straight ahead into a bright, white haze.

*

at three a.m. your heart raced and raced and raced and raced and i scrambled to your side and squeezed your hand and held you and begged you not to go please don’t go i love you so much please don’t leave me alone pleasedon’tleaveme alone it’sokay it’s okay i’ll be okay i’m sorry i love you thank you i’m sorrythankyou thankyou thankyouthankyouit’sokayi’llbeokay —

*

Later, I noticed it was bright outside, so the sun must have come up. Which, when I think about it, was the strangest thing about that day.

*

Our board is almost full now: our game, nearly over. You try to flip a piece on your turn but your fingers won’t obey and the tile clatters onto the board. Oops, I say, and hand it to you, as though I am speaking to my son who is four again and I am teaching him to play Othello for the first time, as though you are four again and I am your mother.

I want to tell you that if we can just make it home together, I promise: I will care for you, feed you, bathe you, and change your diapers as you once did for me. I will make us roasted coffee in the morning, I will open our windows and dust off your guitar and scrub away all the mess. How swiftly things will change. We’ll pick up the pieces together, we’ll learn from our mistakes, steer each other clear of our worst regrets, lift each other up from our bottomless grief.

Instead, I help you find a spot for your recovered piece, and together, we reverse the white tiles of mine that you embrace with yours. White to black.

 

Now, it’s my turn:

Headshot of M.E. Macuaga

Originally from Tokyo, M.E. Macuaga is a Japanese/Bolivian storyteller who fell in love with writing at age six. She now enjoys creating in a range of genres and formats: as a film editor, director and executive producer, M.E. crafts both narrative and documentary stories for international film and television audiences; as a writer, her credits include an issue of the anthology series Spider-Man: Unlimited, a Japanese post-apocalyptic piece in the Yukinomachi Short Story Collection, and winning 4th place overall in the 2023 NYC Midnight Short Screenplay Competition, along with Honorable Mentions in both the Flash Fiction and 100-word Micro Fiction categories. A Hedgebrook writer-in-residence and a graduate of Stanford University and the USC School of Cinema-Television, M.E. strives to capture the intensities of life through vivid contrast – death and (re)birth, transience and history, the elusive nature of “home” and the struggle to find and free one’s voice. A mother of two, she is currently working on a children’s book, a short story collection, two novels and a memoir.

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One Square Inch of Silence https://www.theseventhwave.org/jessica-mooney/?utm_source=rss&utm_medium=rss&utm_campaign=jessica-mooney Mon, 04 Dec 2023 01:59:08 +0000 https://theseventhwave.org/?p=13704

I said goodbye to my father for the first and last time, after his death, in the quietest place in the United States. Located in the Hoh Rain Forest on the Olympic Peninsula in Washington State, a small red rock marks the spot called “One Square Inch of Silence” amidst a Seussian marvel of moss-covered hemlocks. In life, I never knew my father. His absence loomed over me like a large shapeless shadow. In death, I cradled him in the palm of my hand, contained in a tiny urn of ashes—a most surreal family reunion.

Growing up, I never knew much about my dad: I was told that he left my mom and me when I was a baby, but never given an explanation as to why. It felt dangerous to ask too many questions of the people on my mother’s side of the family, like if I pressed on the bruise of mystery, my finger would pierce all the way through the skin. Children learn early what not to ask; the elasticity of our young brains absorbs the silent, intuitive language of secrets.

My father’s family presented another kind of dead-end: I didn’t know the names or contact information of anyone directly related to him. I vaguely recalled meeting an aunt and a cousin when I was quite small, but over time, the memory dissipated into an ephemeral image: two blonde heads glinting in the sun, ghostly wisps of hair floating in the breeze.

From what little I had been told, my father sounded like the boogeyman. Once, in a fit of rage, he smashed my mother’s fish tank with a frying pan. Another time, he tried to kidnap me when I was a baby. I’d been missing for hours before my father, weary, eventually returned with me in tow, still vowing to steal me for good one day. As my mother’s side of the family cautiously traded scraps of lore, I caught the way my mother’s jaw would tighten, the way her eyes would flash with panic—so I practiced cultivating my fear into humor, shock into schtick. Why did my father steal but not keep me? The punch line seemed obvious: screaming infants are effective hostage negotiators. It’s an uncomfortable superpower, eliciting nervous laughter. But what else is there to do when the beginning of your life story is missing more than a few pages?

As an adult, my curiosity would periodically get the better of me, and I’d surrender to the impulse to Google my father’s name, holding my breath to mute any expectations about what might pop up. But my searches only yielded a bleak confirmation of what little I’d already known to be true: An ever-growing list of arrests for petty theft, drug possession, and disorderly conduct painted a one-dimensional portrait of a troubled man’s existence. And so whenever I thought about tracking my father down, I’d inevitably conclude that he was probably a man who didn’t want to be found, and I’d suppress the impulse for a while longer. That’s what I told myself, anyway—that my father didn’t want to be found. Perhaps I was protecting myself from the dark cloud of chaos that seemed to follow his name. Or perhaps I was afraid of giving him an opportunity to reject me a second time.

 

In the fall of 2021, a newly reawakened impulse—exacerbated by the Covid-19 pandemic—led me to type my father’s name into a search bar one last time. It was then that I discovered his obituary: a few thin sentences revealing nothing beyond when and where he died and the names of a few of his immediate family members. He had died a year prior, it turned out—almost exactly to the day. And though I hadn’t seriously attempted to meet him, the realization that I now never could hit me like an anvil. I was too late: I would never know my father. I sat alone in my apartment, a strange sense of loss settling over me. I burst into tears but I didn’t know why—it felt like my body was attempting to ground the surreal feeling of losing something I never had with a predictable physical response.

After the initial shock, my thoughts whipped back and forth between guilt and helplessness. Should I have tried harder to find him, or was I subconsciously waiting for him to find me? Whenever my phone rang, I’d always felt an anticipatory jolt from unknown callers. It did something to me—never knowing where half of me came from, and being perpetually on edge, wondering if that mysterious other half would ever come calling. But now perhaps I would never know. Whatever ambivalence I’d felt about finding my father while he was alive had transformed into a compulsive urgency to learn more about his cause of death. The pandemic had given a new shape to loss, and as someone who was living alone and working in the field of global health, the dimensions of Covid felt especially complicated. My own sense of solitude and safety had become distorted by fear, and my professional life became steeped in response efforts to mobilize the global delivery of vaccines. I’d had colleagues who died, suddenly and tragically, people with whom I’d worked closely. All of this created a new desire for definition and details around my father’s death, as if this would enhance my understanding of who my father had been while he was alive.

I called the hospital where the obituary mentioned he’d died to glean whatever I could of his last moments. But no one would answer my inquiries since I wasn’t listed as the informant on his death certificate. Another dead-end.

I ultimately resorted to a background check, where I was able to locate a few of his relatives. It was then that I learned that most of his family—my family—lived north of Birmingham, Alabama, 2,500 miles from where I live in Seattle. I took a deep breath before messaging an alleged second cousin, D, on social media. Whatever lifelong caution and restraint I’d once exercised in trying to find out about my dad had gone out the window. Something urgent and decisive had taken over, and this new impulse was rewarded with an almost immediate response: We’ve been looking for you for so long! D replied quickly. Upon reading those words over and over, the deeply-held story I’d been telling myself about how I was unwanted broke open, and a wave of grief flooded through me. Had I searched for my father in earnest when he was alive, I would have found him in twenty minutes. After forty years, I confronted the source of my deepest wound in less time than it takes to watch an episode of a sitcom. The ease with which I could have found him was shocking and painful.

During an immediate follow-up phone call with D, I learned that my father had been diagnosed with schizophrenia, which he attempted to manage for most of his life through habitual alcohol and drug use. It was typical for him to disappear for months at a time, hitchhiking around the country. Every so often he would show up at his sister-in-law’s house, and she would take him in, buy him new clothes, and feed him—but he only ever stayed for a few weeks at a time, until the voices in his head would inevitably make him leave again. For decades, he was in and out of jails and psychiatric institutions. He tried to take his own life several times.

After my conversation with D, I wasn’t sure what I should tell my mom, if anything. I was worried my discoveries might bring up painful memories for her. But maybe it was too big of a revelation to hide—and maybe knowing that the root cause of his violent behavior was tied to a formal diagnosis of schizophrenia might help contextualize the past for her. Was she still holding onto something unresolved from their time together? I couldn’t be sure, but maybe telling her these details might help us break apart old familial scar tissue, and to heal some of the residual guilt and resentment that had built up over the years in our relationship.

When I told my mom what I’d learned about my dad, the conversation was not heated or awkward like I’d anticipated. It was as if she’d already made peace with the possibility we’d eventually find ourselves and each other at this juncture. She seemed to be nothing but receptive and supportive of my reaching out to my dad’s family, and encouraged me to keep in touch with them.

My mom confessed she’d only known my father for six months before they’d gotten married. They’d met while working in a factory that manufactured motorcycle parts (another thing I never knew—my brain lit up in amusement as I tried to picture my mother, who has worked in the graphic design and printing industry for decades, holding a crash bar in her hands), and in the two years they were married, my dad was barely around. It was typical for him to disappear on her, too. It was while my father was on one of these infamous sojourns that my mom made the decision to move and change her phone number unannounced; she had a baby who was only a few months old to think of, and she was frightened of my father’s erratic behavior. I had not known any of this. I thought he had simply left us.

 

Growing up, I’d never heard clinical language used to diagnose my father, had never received a compassionate explanation to describe his behavior. My discovery of his fraught medical history prompted me to think about how we perceive and talk about severe mental illness, how we redact and mistranslate familial stories, and how these stories, in turn, become internalized and passed down through generations. We, the descendants, perpetually see ourselves as more evolved. We like to wave off humanity’s past failures. It was a different time, we so often hear. Except it wasn’t—and it never is. The past is always alive. Our generations are connected through time, as history informs our future and breathes through us in the present. We hold vigils to our dead, to our lost ones, simply by moving through the plane of this existence. The candles burn and flicker, and when our bodily forms eventually extinguish, too, we will be absorbed into the great cosmic altar for our surviving loved ones to carry us forth in spirit and in memory. We know this intuitively, just as we know on a factual level that matter is neither created nor destroyed: none of us ever truly gone, despite how our stories are changed by time’s erosion.

There’s a heavy cost for stigma, its price incalculable. For the duration of my childhood and young adult life, I lived believing I’d been unloved, abandoned, and I struggled with feelings of self-worth. My mom had acted from a place of fear for my safety and a desire to protect me. But I’d spent years being resentful because I didn’t understand why I didn’t have a father. The truth has always been hiding in plain sight. My father wasn’t the boogeyman: he was simply a man whose mind kept him from holding his life together.

 

Through my father, I am reminded to keep searching for answers to uneasy questions, to keep uncovering and expanding my sense of compassion in service of our shared humanity. Since learning more about my father’s life and death, I’ve been looking around with new eyes at the proliferation of homelessness and encampments where I live, at people holding signs on highway medians. This is how my father must have lived for much of his life. Though I work in global health, I’ve often turned away from the discomfort of human suffering in my own backyard, failing to see that those raving and begging are sons, daughters, mothers, fathers. That one of them could have been my own.

Some mysteries have been solved: my father died of cancer; I was his only child. In the seven years before his death, my father lived in Athens, Georgia. He’d gotten sober, regularly attended a support group, and received treatment for his schizophrenia. My cousin D describes my dad as a hippie, and everyone’s favorite uncle. Despite the noise and chaos in his brain, he was fiercely intelligent and full of stories to tell about his travels. She said he talked about me all the time and never stopped looking for me—and though I know I’m not difficult to find online, I choose to believe this is a kind of truth. Other mysteries will always remain.

 

Before his death, my father asked to be cremated, and for my cousin to reserve a small portion of his ashes in case they ever found me. I offered to reimburse D for the expense of shipping his cremains. “It’s on me,” she insisted, as if buying me a drink. Thanks. I’ll get the next round, I wanted to say, though I didn’t.

When my father’s ashes finally arrived in an envelope marked “Human Cremains,” I couldn’t bring myself to open it. The idea of storing the remains of a father I’d never known in my apartment felt deeply unsettling (he’d already haunted me enough when he was alive). So I shoved the envelope under the passenger seat of my car, where it remained for several months—at a safe distance from my home, but close to me everywhere I went. Whenever I had a passenger with me, they would inevitably try to adjust their seat, and when it wouldn’t move I’d have to casually explain that my dead dad was under there.

 

In the spring of 2022, I took off from work on a Wednesday, and drove through the lavender-lit morning to scatter my father’s ashes. The roads were largely empty. In my rearview mirror, a funeral procession of blackbirds swelled in the sky. As we dipped along the S-curves of the 101, I told my father the story of my life, catching him up on everything he’d missed in the last forty years. I told him all about my adolescence, and the years I’d spent trying in vain to find him in other people—alternate versions of father figures (some healthy, others destructive). I guess in a way I had been searching for him all along.

With my dad in my backpack, I followed the muddy Hoh River Trail, trying not to slip on the wet tree roots veining the undergrowth of the dense canopy, scrabbling with my dad’s ashes in my backpack over fallen logs, pressing my cold bare hands into tufts of moss for purchase. I nodded to a few hikers as they passed, but the trail, much like the roads leading there, was mostly empty. Without music or a living companion, I filled the silence by working to stay as present as possible, taking in the staggering beauty of the forest, and mentally filing away each shade of green like lines of living poetry.

 

Approximately two hours into my hike, I veered off the path and pushed forward until I reached the approximate coordinates of “One Square Inch of Silence,” the place audio ecologists deemed the quietest spot in the contiguous US. My research confirmed that its exact location would be marked by a small red stone sitting atop a fallen log. Since my father had spent his life suffering with schizophrenia, I settled on a place I hoped would honor his mind and offer peace, at last, from the voices that plagued him.

But when I arrived at my supposed destination, I couldn’t locate the red stone. I searched frantically among the fallen logs and moss for a glimmer of red, but no luck. Giant mosquitoes started to swarm within minutes, and as I circled the area in search of the stone, my vision began to meld into a vertiginous blur. Was the trail I’d wandered off from in front of or behind me? A fear of being hopelessly lost shivered up my spine. My life would end with the ultimate punchline: dying while attempting to scatter the ashes of a father I never knew.

Though part of me was still determined to find the exact quietest spot after coming this far, a survivalist practicality ultimately won out. I freed the tiny urn from my backpack, pried its lid open, and sprinkled its contents. Perhaps I hadn’t found the very quietest place, but I’d gotten close. In the end, it felt like a more poignant metaphor—laying him to rest in the place between finding and seeking.

 

Even now, it’s hard to reconcile the meaning of loss with the absence of having. In some way or another, I’ve grieved my absent father my entire life. And with each new detail of him that I uncover, another layer of grief is revealed, as he becomes more fully formed to me, more human. In the wake of my father’s death, and in the wake of learning more about him, I feel the peculiar strain of grief that accompanies the absence of new possibilities. Some would call this “closure” or “finality,” but I also feel the once-blurry context of my existence coming more into focus. I feel my past becoming more aligned, crystallizing a brighter future ahead. It is in that future, I know, where healing resides.

As I stood in uncertain proximity to the quietest place, I struggled with how to say goodbye when I had never gotten the chance to say hello. How do you construct a narrative—let alone a dialogue—out of absence? And yet, it occurred to me that we make somethings out of nothings all the time. My father and I had practically been strangers to each other, yet there was no denying our bond. What could I offer him now, in the aftermath? What would he want from me? Understanding? Forgiveness? A joke? I could do that. I could offer peace and ceremony, a desire for reconciliation, a spark of humor held in my heart at meeting my father for the first time in death. For my entire life, I have loved him in shadow.

I learned my father had kept a photo of himself holding me as a baby, and when he died, this photo of us was tucked away in his wallet. My mom has this same picture: the only one I’ve ever seen of him outside of a mugshot. After four decades of transience and hospitalizations and jail cells, I can’t imagine how he managed to hang onto it—to hang onto me.

I scattered my father’s ashes among the moss and fallen logs and trees, in the quietest place I could reach, to put his tortured mind to eternal rest. Maybe this is enough, or maybe it is more than enough. Maybe it is everything. For what could be bigger, more beautiful and bright, than to faithfully carry his never-knownness like a photo kept close for the rest of my days? To say amidst the greatest silence, quite simply, that my father was.

Headshot of Jessica Mooney

Jessica Mooney is a Seattle-based writer whose personal essays, scientific articles, and literary criticism have appeared in The Rumpus, The Seattle Review of Books, Salon, What to Read in the Rain: an 826 Seattle Anthology, The Journal for Health Disparities Research and Practice, and elsewhere. She also works in the field of global health, helping to deliver vaccines in low- and middle-income country settings. A pandemic essay on grief was published in Seattle Magazine and was featured on local NPR-affiliate KUOW. She is a former Hugo House fellow and received grants from Artist Trust and the Seattle Office of Arts and Culture.

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The Granary https://www.theseventhwave.org/renee-rhodes/?utm_source=rss&utm_medium=rss&utm_campaign=renee-rhodes Thu, 22 Jun 2023 08:06:35 +0000 https://theseventhwave.org/?p=9489

This past November, I was a visitor in a house with many presences: a mouse in the ceiling, ladybug colonies in the doorframe, accumulations and whispers in the hollow of the wall. The eastern white-washed wall of the house was completely pockmarked by holes and seeds. A family of acorn woodpeckers knocked at it from sunrise to sunset, carving little cavities, driving in acorn after acorn, taking stock, scaring off jays. This wall was a granary, with a studded skin and belly full of seeds, storage for a long winter. The clustered excess reminded me of the densely packed seed arrays in the grass flowers I grow in my own backyard an hour south, down the coast in San Francisco. With all of its communicating others, this house was part of an artist residency and I was there learning about native grassland ecologies and climate change.

During the first days of my visit, I work inside on a quilt, stitching, cutting, scraping together fragmented bits of fabric that have my photographic imagery of grass florets printed on them. As I sew, I am wrapped up in a colorful checkered quilt my great grandmother made while living near the tallgrass prairies of Kansas. Over the days, my learning about carbon sequestration merges with a personal mythology, one that considers grassland mimicry and relations alongside lineages of care and erasure that my own body and family line are bound up in.1 As I work, I suspect that this project of thinking about grasslands and climate change is also a project of thinking about family — past, present, future — a way of considering what family means to me now, and ultimately how I want to reproduce.

In those dark, enclosed days of winter, I do a lot of pretending about the solidity of a boundary — an edge, a wall, a space in-between — my body dispersed between time and place. I can’t take in the extra communications from the woodpeckers, with their knocking all day long. It feels like staving off the spirits of uncertainty if I ignore the calls from the hollows of the wall.

*

The land around the house is an oak woodland. The composition of neighbors here is coast live oak, bay laurel, California currant, Douglas iris, toyon, manzanita, brambles of blackberry, bishop pine along the back edge, and poison oak cascading down the hill. My native grass companions are here too, in supporting roles, stitching together the weave. As I get more familiar with this new place, I sense the woodpeckers becoming more and more active. I read that acorn woodpeckers stockpile more acorns in the days just before rain.2 It’s November in Northern California, near Point Reyes, and we’re deep in drought. The oaks are crispy, the grass kindling. Rain would be a relief.

I get more curious about the woodpeckers, and then to challenge my unrealistic desire for solidity, I try to fall trusting and full into the hollow. One day, I put my ear to the eastern wall and hear the acorns fall, tumbling down into the deep cavity. I hear their small birdly bodies shimmering with breath, and the fluttering of wings and their slight squeaky whispers to each other. The wall is a hollow belly with porous skin, full to its edges and depths with seeds. I imagine that there used to be a big old mother oak here where this house now stands. I imagine that this house and its visitors are being acknowledged and incorporated, embodied, physically connected into the oak woodland ecosystem that was. The knocking stops and I quietly step outside to see the birds. Three of them are there, frozen, perched to the siding for a second, before they cock their heads, spot me, and fly away.

I watch the last of the sunlight before it sinks behind the hill. To my right, a large tangerine sun sets. To my left, a silvery full moon rises, just beginning to glow, the sky lit up pink. I wait and my mind drifts. Three years ago I made a decision. I told my partner Craig, with real desire, and attempted certainty, “I really do want this. I’m ready now. I want to be a mom.” He was supportive and also cautious — I had decided this before.

There are things my parents gave to me that I long to recreate and share with someone else: intergenerational laughter, shared time in the forest, learning the names and habits of the neighborhood birds. Reading a book to a child, as it was read to me, a throughline, a commitment to a shared story, a commitment to one another. When I think of these things, I am all full of longing and energy.

Craig moved towards believing me again, and we started organizing our lives and feelings around this imaginary person. The possibility of them accompanied me on walks, at family celebrations, and in the details of the everyday. Sometimes, with certainty, I tracked my ovulation. We were casually uncareful or planned our sex like clockwork. But months went by, turned to years, no baby came, and in waves my resolve has ebbed and flowed, never remaining still or certain of the monopoly that biology has on this sort of relating.

The sun is almost down, just a little sliver of tangerine left now. My eyes blink, a wink, and then the sun is gone. The warmth leaves and with that the hillside darkens. My skin chills, clustered with goosebumps. Maybe it will rain tomorrow after all.

While I am a visitor here in this house, I dream a lot. That night, after the sunset moonrise portal, I dream that I was half-asleep, fading in and out of liminal worlds. As I slept, I cried — not like tears associated with sadness, but more like water was flowing from my eyes — as a sort of weather, a cycling of water, a settling.

In my dream, someone that I was in love with, but whom I do not know in real life, was lying with me in a big, watery, blue-colored bed. They kept taking my face in their hands and licking the water from under my eyes, drinking the little rivulets flowing down my cheeks. Sometimes they wandered until they met my mouth. It felt like sex, the comforting kind that happens in and out of sleep, but mostly our exchange had the tone of caretaking, or like where those two things can intersect.

They slid their tongue along my face again, after which they pulled up their sleeve and showed me an array of seeds embedded in enlarged pores on their forearm. Their arm, a speckled granary of seeds. It was as though that means of reproduction, storage, and accumulation demonstrated their resilience and a conveyance of trust in a hopeful future — a seeding body as a futurity body. A transmutation of tears into acorn hull and pores, all a sort of social reproduction. In the after effect of this dream, my body floats, suspended in gentle waves.

The next night, I dream again of the lover with the acorn arm. This time we were standing in front of the eastern white-washed wall. As we paid more attention we could see a little opening in the middle of it. We slowly peeled back a layer of wood paneling. A chunk of the wall fissured, yielded, and then a cascade of acorns poured out, seemingly without end. Like the water coming from my eyes, it was all excess and flood states, holes and seeds and water falling everywhere, filling all the empty spaces.

In the morning, I hike through the oak woodlands, watching the acorn woodpeckers skip overhead from bay laurel to oak, from laurel to oak. Flicker of wings on, off, on, off, on, off, black, white, black, white, black, white. My mind is a cloudy loop of ambivalence on the question of whether I should reproduce with seeds or reproduce with rhizomes. Seeds or rhizomes, seeds or rhizomes.

By rhizomatic reproduction, I mean how to “make a baby” non-sexually, how to be in commitment to social reproduction, how to fall trustingly into a non-reproductive futurity. By seeds, I mean a baby, literally. This question is getting so old I can’t trust its lifeforce anymore. So old that when I finally do decide, the seeds may have gone dormant, the rhizomes succumbed to rot.

The acorn woodpeckers dart overhead. The flicker of their wings goes on and off, black and white, but the flight line of uncertainty is not a linear one. The little wings are influenced, swayed, and shifted by multiplicitous and strange weather patterns: a weirdening climate; ongoing messaging that this place is still not a very welcoming or supportive one for mothers, caretakers, parents, children; and also my own bisexually oriented ambivalence about pregnancy itself and the further layers of invisibility motherhood might bring.

Up ahead, a billowing gray cloud rolls over the hill and diffuses into a mist once it hits warmer ground. The mist is so thick it's almost rain, but not quite. The birds go quietly into hiding. As I walk, plump drops slide off leaves, dropping to the soil, the root, to the sugar cells of mycelium. I watch as the drops pool, eddy, and swirl, finally folding and dissolving into a skin of loamy soil.

My rain jacket doesn't work well anymore. The rain drips through my clothes, onto and through my skin. The water in its coldness does not feel sharp, but soft and like a dissolution instead. My skin becomes watery. My insides are like the outsides. I dissolve and blur. My skin absorbs water like the soil, seeping in and sliding away in turns.

There is a lot of noisy turbulence in this old question of mine. The perpetual question is: how would I reproduce rhizomatically? And can I shift the conditions just enough to see if seed breeding actually feels just fine to me in the body and the context that I occupy?

I can’t be certain of the root cause for this ambivalence. When I try to identify how bisexuality brings some of this ambivalence into my body, I know it relates to a form of belonging that is split between worlds. I fear that motherhood, in my relationship, would feel like a full commitment to only one of these worlds. The challenge would lie, as it often does in motherhood, in not disintegrating, but also, in not only belonging halfway. Is that the origin of my uncertainty or a symptom of something more?

The water is still falling quiet on the hush of leaves. The woods are seeping and overflowing with watery excess. Water from the sky merges with water from my eyes, in rivulets seeking common channels.

The lineages of queer futurity, grounded rhizomatic (read: non-biological) kinship models, and feminist climate-aware make-kin-not-babies parenting tickles my mind, and floods my dreams when I imagine what family is and could be.3 I also cling to the rare little scraps of representation and visibility of bisexual mothers who go through with having actual biological babies like proof of the possible.4 I am simultaneously curious about what can happen with the gleeful tossing-aside of biological reproduction.

Can't I have it both ways?

As with most other choices, the binaristic toggle of to have a child or to not have a child feels too finite, limited, and permanent for me. I cancel myself out entirely when the physical impossibility of that thought spiral starts spinning into view.

Maybe if I can get pregnancy to feel just a little more like adaptive futurism and a little bit less pre-determined, I could buy into it? I appreciate Timothy Morton in Humankind and his saying: "... there is utterly no reason for sexual reproduction. Sexual reproduction is absurdly expensive from DNA's point of view, and sexual selection is done fundamentally for no reason. There are much more efficient ways of displaying power than having beautiful wing cases."5

In other words, if I look and see the biological making of children as a uniquely sentient thing to do — a gorgeous, decadent, messy entanglement with visible and invisible biological others; if I see it as the powerful outcome of endless water streaming from my eyes, boundaries dissolved, love flooding over; and if I see it in the realm of co-creating a beautiful iridescent winged being, then I can almost reclaim pregnancy enough to buy in. Almost.

When I return back to the house, I feel like I am asleep, in a content fog of tired body, nerves slacked, and skin as waterlogged as the soil. The rain has stopped and the neighbors are active in their greeting: the warm mineral wet smell of earth, the nervine cleanse of bay leaf's menthol, salt from the Pacific Ocean. The gregarious woods become busy again with a vigilant quail family shuttling between hiding spots and the woodpeckers flickering, swirling, chatting, congregating, dispersing, back and forth, in and out of their big tree cavity beside the house.

What are they up to over there? I need to pay more attention to them. I have felt slightly maddened by the woodpeckers’ knocking on the wall all day with updates, ideas, and teachings, but OK. I pay attention. Sometimes someone is just trying to offer me useful information. An acorn woodpecker research wormhole ensues.6

*

I learn that acorn woodpeckers live communally, sleeping in big piles of about twelve colony members. They breed and housekeep collaboratively, carving out a colony nest in the hollow cavity of a dead tree or snag. Many birds display fairly bisexual tendencies, and their social group is at once committed, loyal, and non-monogamous. There are usually several breeding females, a handful of breeding males and about ten other nonbreeding helper birds that support the family through caring for nestlings and finding food. When the young hatch, it is initially both biological parents who rotate feeding and warming the nestlings, and then soon after, the other ten helper birds join in. The whole colony rotates these responsibilities. The family dynamics, in other words, are: twelve or more adults per household, twelve adults to manage the everyday logistics of living life, caring for the young, and finding enough food for survival through all seasons. That ratio seems so honest, so energetically sustainable to me.

The birds collect acorns, especially for the winter, when insects and other food sources are scarce. Throughout the year, they manage a grove of oaks and their colony's shared granary tree — collecting and storing thousands and thousands of acorns each year. Each seed is wedged into a perfectly sized hole, created just for that seed. Sometimes one familial granary tree can have upwards of 50,000 seed-studded holes, although this takes many generations to accomplish.

In all their accumulation and hoarding of seeds, the woodpeckers also incidentally distribute and plant acorns that could grow into new oak trees, and their vast stores feed others who pilfer their seeds. In that way, their harvest is needed and in symbiotic service to the oaks. This labor of gathering, sorting, managing, protecting, and tending to the stash is divvied up. Each day, some go out to collect acorns, some act as guards fending off hungry visitors, while others stay by the granary and act as managers ensuring a tight fit for each acorn. As the newly picked acorns lose moisture, they shrink and settle in size and then must be moved carefully to a new hole that matches their changed shape. This careful management attempts to prevent loss from other birds, squirrels, or gravity. Constant small checkups and micro-maintenances exemplify a mundane and methodical preservation practice that benefits the whole colony.

With the acorn woodpeckers, the work of the everyday is ongoing and continual. Survival depends on good cooperation with each other and their home ecosystem, devotion to the mundane, and having enough helpers around to do the work that actually needs doing. They work together to make sure there are enough acorns for food and enough companions for warmth, security, shelter-making, and the gathering of food. There are so many links between species survival and social cooperation.

Beyond metaphor, the woodpeckers are my neighbors in this house and I am curious about the social norms of their forest. To their all-day rhythm, I work too, stitching together the last of my quilt while ruminating on what the woodpeckers communicated to me. They model a whole other social paradigm and invite me in close to witness. What I see varies so greatly from the precarious paradigm I live in.

I do not want to mimic the communal social dynamics of acorn woodpeckers exactly. Twelve co-parents would likely be too many for me, but it gets intriguing to imagine a vision of parenthood and family structure — one that radiates outward beyond the privacy of a singular pair, one that doesn't rely solely on the limits of time, money, biology, or the narrowness of feeling that comes with heteronormative reproduction. I like how the woodpeckers model a kinship where everyone helps with the project of survival, intergenerational caretaking, and of moving into the future in direct collaboration with their home ecosystem. Even if not socially formalized that way, I probably have been one of the ten non-parent helper birds more times than I have noticed. I likely just did not name, track, or claim this from out of the depths of the individualistic culture I find myself living in.

*

When I return home to San Francisco from the woodpecker house and my residency, my partner Craig has COVID for the first time. I sleep in the living room and we can't greet each other after weeks apart. We pretend the other is not home. I hear his sounds from the other side of the house — his coughs, sniffles, the rustle of bedsheets. I am restless about missing him now even while in the same house. I remember back to the mouse in the ceiling or the birds sighing in the wall. We pretend that a closed door, separating our living room from our bedroom, will work to stop the travel of a small microorganism in the shared airspace of our home. Our cats keep tuning to a corner of the kitchen, signaling yet another mouse presence. I hear the little scuffles through the floorboards. The presences of others from the hollows of the wall are loud this season.

That first night home, I try to fall asleep on the couch. After witnessing the happy collectivism of the woodpecker colony, the continued isolation of the pandemic and COVID in our house shocks the nerves, despite its relative normalcy by now. I am once again enveloped by my Kansas great grandmother’s quilt. The top and bottom layers of the quilt are hand-stitched together with intricate swirling patterns, white thread on white fabric, a barely-there detail that must have taken days. Squares of colorful fabric assemble into a patchwork. I never met this great grandmother, but I can sense her through hours and hours of labor and creation in the spirit of keeping loved ones warm. I wonder if she imagined that one hundred years later she would be keeping me warm? One hundred years from now, who will be warmed by some trace of mine — a story, a garden, a quilt? Who will inherit these things?

I start to drift off. Under the quilt, a fast montage of images is transmuted, like a habitat in fragments: my apartment — small, linear, compartmentalized; the quilt — bright checkered squares, equal size, weight, and shape; the tallgrass prairies of Kansas — flattened, in part by my ancestors, by agricultural insistence; her grandfather's parceled farmland — a waving monoculture of wheat atop where the grassland used to be; the egg that became my grandmother — present in my great grandmother's body on the day that she was born; her hands — the same age that mine are now, sewing and stitching the quilt.

*

Over the years one of the games that Craig and I have played is: "Would that animal have invented agriculture?" We often think of ants, the way they farm and tend to their flocks of aphids, managing their movements and protecting them from predators, so that they can have a steady supply of sweet and protein-rich aphid-produced honeydew. The woodpeckers, yes, they too would have invented agriculture, or I suppose they already have with their grain silos, managed oak groves, farming, and accumulating practices for the long winter. But somehow the hoarding perpetuated by the acorn woodpeckers feels so different. Their hoarding is about collaborative sustenance, and it is in alignment with the actual ecological capacity of the forest that is their home. Their accumulation leads incidentally to the planting of more oaks, to the perpetuation of the ecosystem where they live. Their gathering doesn't lead to extinction, the forced displacement of others, the abstraction of everything into a commodity, or the normalized extraction that comes from an everyday life lived beyond capacity. This is a very different model from my own self-sufficient and private family structures, both now, growing up, and arching back ancestrally.

It reminds me of a sentiment from Timothy Morton's Dark Ecology about not being ashamed and guilt-frozen over the human invention of agriculture and the accompanying death spiral of agrilogistics. As a term, agrilogistics, encapsulates the dispossessive intertwining of agricultural and capitalist logics — from the first Mesopotamian villages with grain silos on to today’s industrial farms. It’s a global survival algorithm that repeats itself the whole world over without regard for individual agency or ecological and cultural specificity.7 This programmatic survival drive brings with it an alluring promise of security and stability for human life, but the tense and divided world I inhabit reflects that these patterns have long reproduced and depended upon racism, settled ownership, erasures of difference, patriarchy, and huge class divides to function.

He suggests that, if found in our positions and circumstances, other animals would likely have invented agriculture and followed it to its likely end, much as we humans have. I think of the acorn woodpeckers again. They too have grain silos, and yet simultaneously, they also have reciprocity with the greater system they live in. I think his thesis is not about blaming other animals for a hypothetical greed, but more so that the most privileged animals — humans — can simply release ourselves from guilty frozenness, on the way towards new configurations.

Craig still has COVID. It’s day five and I make some soup and bring a bowl of it to him, still stuck patiently in our bedroom after too many days of quarantine. We wear masks and talk for a moment. I linger in the doorway, not fully committing to the airspace, but in need of companionship. Afterwards, I walk the straight line of our apartment towards the backyard, gathering up the newly finished grass floret quilt I made at the residency. In the garden, I sit down amongst a patch of tufted hairgrass plants I started from seed last summer. I wonder with them, in what small, humble ways can my own familial reproduction align with survival drives that support the current ecological, economic, and emotional needs of my home place, my desires, and my people. The individualism and privacy are so familiar, comfortable even, but at times they feel like a haunted house.

I wrap myself up in the quilt and run my fingers over the smooth fabric, catching gently on the seams, tracing a patchwork of florets representing this same native tufted hairgrass — a habitat re-assembled piecemeal. As a species, these grasses have lived in western coastal prairies for tens of thousands of years and each two millimeter long grass seed that I germinate will go on to live for hundreds of years more — generations and generations beyond my own quick life.8 I begin to feel all the past, present, and future lineages, stories, ecosystem companions, and human friends that are connected to me, as if through a web of mycelium.

The next day, I start reading the Witch and the Caliban, which reminds me again of the tie-in between distrust, land dispossession, agriculture, and the making of babies, as it narrativizes the long road to simultaneously privatizing land, food access, and women's bodies in Europe as far back at the 13th century. This was a primary moment of dispossession for white European-originated people. Female agency, women as equal partners, and any sort of self-determination or variance around gender expression and sexuality completely disintegrated. With the cultural transition to privatized property and land ownership — non-male-born bodies became attached to assumed heterosexuality and marriage acted as a form of ownership too.9

I see lessons in my own familial lineages and sometimes I think that they are urging me towards creative adaptation. If ever there was a time to get creative with what lineage-making looked like, a time of ongoing and stacked crisis could surely be one of them.

I do a thought play where I imagine taking relationship advice from the ways of acorn woodpeckers. If we aimed for acorn woodpecker mimicry, would the collective energy comfort me enough? Or would this futuring experiment become a lived example of how humans, as creatures at the top of the trophic cascade, are more practiced in living singularly and stressed alongside their other alpha predator peers?

The fatalism of that idea is so limited and tense though. For me, there is power in imagining sexuality and family structure as a portal to playful agency and futurity. It’s all just a question of my own commitment and belief in the structures that attract me most. It will take practice and imagination to believe what I feel: that there is no algorithm for how motherhood should manifest. What constitutes family-making will be different for us all.

*

One night, Craig and I are eating dinner outside. He’s still testing positive, but is slowly getting better. The virus has somehow skipped over me. I tell him the story of how one afternoon when I was still at the woodpecker house, I heard the birds outside screaming their jarring alarm. It went on for about three minutes before I realized I should go to see who they were talking about. It could be a mountain lion, a bear, or some other creature I might like to be aware of. I went outside to check. I looked and I looked, and finally I saw them. Perched in the big old bay laurel snag, there was a soggy, rain-drenched great horned owl surrounded by a swarming defense line of acorn woodpeckers.

He’s amused by the story, and I am too, but this also summarizes something for me. When I think of having a family the biological seed-way, I sense ghost owls like these doing fly-bys and the acorns keep evaporating into thin air. The alarms are loud and persistent. I am realizing that I can't unhear them, that I don’t need to unhear them. Despite there being so much love and belonging between Craig and me, I worry that we are hoarding acorns all by ourselves. Something is haunted about this plan.

Finally, after a week and a half, Craig’s COVID lifts. Our physical selves can be in the same room. We can touch and we can talk to each other. Sleeping next to him feels like being home again. I have dinner together with friends and the spirits in the walls get quieter. As the days wear on, the sensation of isolation becomes less acute. I come back down to earth.

I still don’t have an answer to reproduction with seeds or with rhizomes. Nonetheless, I sense that a subtle and significant shift has occurred. Maybe that question is too limited. I am beginning to see my inability to decide about motherhood not as a personal failing, but as my body's purposeful resistance to an untrustworthy context and to choosing within a binary that doesn’t feel relatable to me. This resistance has the possibility to transform into a joyful answer that integrates with this time and place, and in ways that align with my own personal desire.

Like my body integrating with cycles of rain and tears, I feel myself loosening up the boundaries and settling into a familial imagination that can still pass along the biologically familiar things I long for. Like the acorn arm lover in the dream, a seeding body is a futurity body, and a seeding, a reproduction, can happen in a multiplicity of ways when I open my imagination beyond the algorithm of motherhood that I’ve inherited. And I remember in the dream how boundaries blurred beyond gender, beyond species, beyond the logic of actual human reproductive biology, and into integration with water cycles, full ecosystems, and acorn stores hoarded in the body that signaled pleasure and delight. I remember how this felt comfortable, like comfort, like home.

In listening through the walls, in blurring the boundaries, I heard the little warbles and sighs and muted chirps of the woodpecker people, communicating the beautiful mundanity of a life lived together, the sounds of sharing food, familiarisms, labor, and love. From beyond the hollow of the wall, I am beginning to trust in the movement of wings, toggling black and white, on and off, not as flickering indecision but as the lift and loft of air that moves bodies into patterns of flight towards a lineage-making of their own creation.


NOTES:

1 Erasure here as a dual reference to my own experiences with bi-erasure and invisibility, and my great, great, great grandparents who settled and farmed in the tallgrass prairies of Kansas —undoubtedly perpetuating colonial processes of erasure themselves.

2 Kate Marianchild, Secrets of the Oak Woodlands: Plants and Animals Among California’s Oaks, (Heyday, 2014), 4.

3 Queer futurity, Indigenous kinship models, and feminist climate-aware make-kin-not babies reproduction as shared in: Cruising Utopia: The Then and There of Queer Futurity by José Esteban Muñoz; As We Have Always Done: Indigenous Freedom Through Radical Resistance by Leanne Betasamosake Simpson; Donna Haraway in Staying with the Trouble; Undoing Monogamy: The Politics of Science and the Possibilities of Biology by Angela Willey; Humus by Catrionia Sandilands; and Making Kin Not Population, edited by Adele C. Clarke and Donna Haraway.

4 Contemporary bisexual perspectives on the institution and experience of motherhood, as shared by Maggie Nelson in The Argonauts and Miranda July in The First Bad Man.

5 Timothy Morton, Humankind: Solidarity with Nonhuman People, (Verso, 2019), 47–48.

6 Kate Marianchild, Secrets of the Oak Woodlands: Plants and Animals Among California’s Oaks, (Heyday, 2014), 1–12; Matt Dolkas, The Secret Life of Acorn Woodpeckers, Peninsula Open Space Trust, September 12, 2019. openspacetrust.org/blog/acorn-woodpeckers; Audubon Guide to North American Birds: Acorn Woodpecker, Audubon Society. audubon.org/field-guide/bird/acorn-woodpecker

7 Timothy Morton, Dark Ecology: For a Logic of Future Coexistence, (Columbia University Press, 2016), 46. Morton defines this global algorithm as one that works to “eliminate contradiction and anomaly, establish boundaries between the human and the nonhuman, maximise existence over and above any quality of existing.”

8 Michael Ellis, How Our Hills Got Golden, KQED, July 9, 2010. kqed.org/perspectives/201007090735/how-our-hills-got-golden

9 Silvia Federici, The Witch and the Caliban: Women, the Body, and Primitive Accumulation, (Autonomedia, 2004).

Headshot of Renée Rhodes

Renée Rhodes is an artist, gardener, and arts organizer who lives four miles from the Pacific Ocean in San Francisco, California—on unceded Ohlone land that was once part of a rolling range of sand dunes. She makes social sculptures, videos, books, gardens, and walks that explore ecological empathy, mimicry, and the creation of place-based memory through somatic practices. Renée currently tends a small native plant nursery in her backyard and collaboratively takes care of a small grassland meadow in a park near her house. She is currently the Commissioning Editor of The New Farmer’s Almanac, a project of Greenhorns.

Renée received her MFA from the San Francisco Art Institute and has also shared her creative work with B_tour Festival in Berlin; at The Guesthouse in Cork, Ireland; on a Signal Fire Residency in the Mt. Hood, Oregon wilderness; at Southern Exposure in San Francisco; Di Rosa in Napa Valley; and also the Headlands Center for the Arts where she was an Affiliate Resident Artist. In 2021 and 2022, she was an artist-in partnership at Vesper Meadow Education Program.

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