Feb 102014
 

Diane-Lefer

Diane Lefer’s essay about Northern Ireland now, in the after-glow of the Troubles that began nearly half-a-century ago, is a cunning amalgam of observation, intervention and charming self-deprecation. It reads conventionally enough till you get to the seventh paragraph where she writes: “Before I say more, let me acknowledge that everything you hear from me may be a load of shite.” At which point you suddenly realize that you’re in the hands of a world-traveler, an activist and a person who knows herself and her perspective. By telling the reader not to trust her, she manages to make the reader trust her (and like her) even more. Oh, such a tricky thing the language is.

Diane Lefer is an old friend, a Numéro Cinq stalwart (a member of what I call the unofficial masthead). She has written a series of essays for NC on subjects varying from abandoned nuclear sites in Los Angeles, to half-way houses for convicts to folk festivals in Colombia. And now she’s been to Northern Ireland. See also Diane’s essay about the Ballymurphy massacre families, “Hunger for Justice,” in the current issue of New Madrid, their special issue on The Great Hunger.

dg

 

If you fly to Dublin on Aer Lingus, you’ll see that Belfast, Northern Ireland—my destination—is listed as a city in Ireland, not in the UK. Taking the bus north, I must have blinked and missed the border altogether. There’s no checkpoint, no control. Quite a change from The Troubles that erupted in the North in the late 1960’s: 30 years of bombings and shootings. Loyalist paramilitaries killed Catholics, IRA splinter group volunteers killed Protestants and killed police of the Royal Ulster Constabulary and killed British soldiers who did their own share of torture and killing. Ordinary people were caught in the crossfire.

These days, the first time you realize you’re in another country is when you need pounds sterling instead of euros (though if you change your dollars at a branch of the Bank of Ireland, you’ll get perfectly legal pound sterling notes that don’t bear the image of the Queen.)

I went to Northern Ireland in October 2013 to join my frequent collaborator, Hector Aristizábal, and his nonprofit organization, ImaginAction, dedicated to the idea that accessing our imaginations and envisioning alternatives can lead to transformative social change.

Hector grew up in Medellín, Colombia, when it was the most dangerous city in the world. “Theater saved my life,” he says. While his friends in the barrio were recruited by the guerrilla movement, right-wing death squads, or the drug cartels, Hector found his gifts and a wider world through art. After arrest and torture by the military—but also after extensive training and practice both as a theater artist and a psychologist–he ended up in exile in Los Angeles where we met.

Just as psychotherapy aims to heal individual trauma, Hector believes that theater—a form of ritual—can offer communal healing. “Without healing not much social justice is possible.”

The past few years, Hector has offered theater workshops in Belfast and Derry to support peace building by bringing Catholics and Protestants together in joint creative projects. This time I wanted to be there.

Before I say more, let me acknowledge that everything you hear from me may be a load of shite. How does someone enter someone else’s world and in three weeks have the nerve to think she knows it all? Especially when that someone only recently offered a benign picture of life in South LA, including the ice cream truck that made the rounds through the neighborhood. Two weeks after that piece appeared right here in NC, I attended a community meeting where people complained about the ice cream truck that makes the rounds to sell drugs and guns.

This same someone once tried to say Thank you in the Zapotec language to the people who’d welcomed her to their village. Everyone laughed. My bad pronunciation, they said, resulted in my saying Monkey’s bellybutton. It was only years later, visiting again, that a friend said they hadn’t known me well enough in those days to be honest. It wasn’t a bellybutton, it was a penis.

So now that you know I can’t be trusted, let me tell you about Northern Ireland.

make love not war

I’m glad you’re reading this online. Too many trees have already died for the many hundreds of thousands of pages that tell how ever since the 12th century the Irish have tried to drive the English conqueror from their island. In modern times we eventually ended up where we are now: with the south as the Republic of Ireland and the six northern counties still part of the UK.

If you want a full history, please look it up. Instead, I’ll try to give a brief oversimplified account of what made the North different.

Irish chieftains in the North offered the most resistance to English rule and enlisted military assistance from Catholic Spain. To pacify the region–and we’re talking a long time ago, a century before the Pilgrims landed at Plymouth Rock (or wherever they actually made land)–England created the Plantation of Ulster. Land was confiscated from the indigenous Irish Catholics; Protestants from Scotland and England were settled there, trusted to be loyal to the Crown. The first plan was to get rid of the Irish altogether, but someone was needed to work the farms. Catholics were consigned to inferior status not only socially but by law.

Flash forward to The Troubles.

At last the paramilitaries began to demobilize. With the Good Friday Agreement of 1998, the governments of Britain and Ireland along with the main armed groups agreed on basic principles that guaranteed Catholics in the North equal access to education, housing, employment, and the vote, along with a share of political power. For people around the world, including me, the 1998 accords represented what was possible. Northern Ireland was the model: in spite of hundreds of years of hatred, distrust, and violence, two peoples could say enough, and live in peace.

In Belfast I join up with several other artist/activists who use theater arts to empower vulnerable communities. They are young and eager to learn from Hector and to experience work in a post-conflict society. Anna was born in Poland and raised in The Netherlands which is also home to Evanne who has worked in post-conflict Uganda. Tania was born in El Salvador, raised in Australia. Tamar is from New York but has lived most recently in Germany and Tunisia. Jeroen is an activist from Belgium who knows more about radical politics in the US than I do. The Europeans are all fluent in English though all of us struggle to understand the Northern Irish accent.

So this essay isn’t really about Northern Ireland. It’s about a group of people landing in someone else’s country imagining they have something to offer.

Hector thinks when you are working in your own city or country, you tend to believe you know all about the community. In fact–and I’m living proof–you may be quite ignorant. “People are the experts about their own lives,” he reminds us. In a foreign context, we are less likely to think we know best. Aware of our own ignorance, he says we’re more likely to remain humble and see the workshop participants in an authentic way. Ideally, this will carry over into our work when we return home.

We share a house, shopping, cleaning, and cooking–the latter turning out to be less of a challenge than expected considering our group includes a few omnivores, a couple of mostly-vegetarians, one dedicated vegetarian, and one raw foods vegan. The group dynamic affords Hector a chance to use the skills he developed over decades as a psychotherapist though, personally, I find nothing smooths over tension like the shared viewing of online cat videos.

peaceful coexistence

For me the work starts right away when I meet with the Ballymurphy Massacre Families. Their loved ones were gunned down by British paratroopers in 1971, the killings justified with false claims that the dead were all IRA terrorist gunmen. Forty-two years later, the families are still seeking an official government apology. They want to see the names of their parents and brothers cleared.

There’s already been a documentary about the killings and a stage reenactment but additional ImaginAction artists, led by Alessia Cartoni from Spain, have been helping the families create something different: a play they will perform themselves focused on how they, as surviving family members, were affected. Their stories of trauma and grief should resonate on both sides of the sectarian divide. By evoking shared pain, maybe it’s possible to bolster the shared desire for peace.

Instantly I conclude this is the reality of Northern Ireland today, a place conversant with the language of human rights and the demand that there be no more culture of impunity. It’s not just the Ballymurphy families. Adults who were abused as children in Catholic orphanages and state institutions demonstrate in front of Stormont, the Parliament building, demanding an investigation. People are filing claims for compensation for their torture years ago by the British.

Soon after, though, I conclude that while people are more than willing to air grievances from the past, they won’t face up to problems in the present day.

Then, as the weeks go by, I meet people who don’t want to bring up past grievances at all. Pain is still there, but they want to put it all behind them. “Some people are just obsessed,” I hear. Or, “What do you expect from the lower class?”

People tell me it’s not the same for the younger generation. There’s a frenetic club scene, Protestants and Catholics seeking release, outrunning and out-dancing the past together, fueled by alcohol and ecstasy. But a municipal employee at work in a Protestant neighborhood lowers his voice when he says, “I’m from the other community.” And when I ask a mixed group of university students whether sectarian division is a thing of the past, I get a resounding No.

Causeway for NC

We have time off for sightseeing. Evanne catches me with her camera as I hike the Red Trail at Giant’s Causeway. Tourists wander over the flat stones that were laid down, according to legend, by Finn MacCool so he could cross the North Channel to Scotland without wetting his giant feet.

The next day we tour the two famous working class neighborhoods in Belfast: the Falls Road (Catholic) and the Shankill (Protestant). Belfast now has a tourist trade which seems to be based on being the birthplace of the Titanic–a ship that went down; Milltown cemetery where you can lay flowers on the grave of IRA hunger-strike martyr Bobby Sands; and the sectarian murals that serve as constant visual provocations.

Yes, there are also murals with messages about safe driving and climate change and nonviolent action but for the most part, they honor the martyrs and promise that resistance (on both sides) will continue. “Peace walls” keep Catholics and Protestants apart and allow foreign visitors to scrawl Kumbaya sentiments on whatever blank space can be found. At night, steel doors close off the road between The Shankill Road and The Falls.

Peace Wall

closed road

So much for peace. Of course, as I–and everyone–should know by now, governments and leaders can make all the agreements they want, but real change has to start at the grassroots.

And I shouldn’t be surprised that Loyalist extremists reject any political settlement as a sellout and betrayal. They rioted in 2013 when Belfast City Hall began to fly the Union Jack only on state occasions instead of every day. The IRA still murders—“executes”—prison guards. “Just the screws that abuse us,” a prisoner tells me, but I also hear any guard can be killed if his home address becomes known. Splinter groups continue the armed struggle. Teens and adolescents still enjoy recreational rioting–throwing rocks and bricks over the walls at each other’s communities. Loyalists swear they’ll never surrender their allegiance to Britain. Nonviolent Republicans believe it’s only a matter of time till Ireland is united.

Even away from the working class neighborhoods where the conflict has long been centered, we see curbs painted red, white, and blue in the colors of the Union Jack, high rises where the Irish flag flies, portraits of the martyrs, plaques on buildings everywhere memorializing the dead.

I wonder if the backdrop has become so normalized that no one who lives here even notices the hostile defiance. But I don’t believe that. We return to our house and I feel weighed down with a heaviness I can’t shake.

Protestant farmers wife

All of us who’ve been involved in community work have been told at one time or another not to get emotionally involved, it’s a surefire path to burnout. But Hector says you have to bring your heart to the work The real cause of burnout, he says, is repressing emotion, being unwilling to acknowledge and face what we feel.

I feel fear. I’m not afraid to be in Belfast. The continued violence from extremists and the dispossessed terrifies me because of what it suggests about the US. Don’t these things ever end? I was never so naive as to imagine racism and bigotry were gone from America where we like to imagine that our history–genocide and slavery–no longer count. That can piss me off, but the virulence of the race hate evident since Obama’s election goes further. It shakes me to the core.

Obama disappoints me but sometimes I suspect he’s overcautious because he, too, is afraid. Not just for himself, though rightwing groups have indeed issued their fatwas, making him a legitimate target for assassination. Does he tread so carefully because of a well founded fear of armed insurrection? If you bother to look, you’ll find the threats out in the open, from the most extreme “patriot” websites to Sarah Palin’s Facebook page.

I think I’ll shake off my depression once we get to work. I can’t wait to meet Protestant extremists–the more extreme, the better. I’ll allow myself to get involved. I’ll connect. I figure I can feel for them without having to agree with them. No Surrender, they say, but as far as I can see, they’ve already lost if their cause was to preserve the status quo. The police force is now integrated with Catholic officers and can no longer be a purely sectarian arm of repression. Catholics have a share in–at times dominate–the government.  Loyalists must be scared wondering how they’d fare in a united Ireland.

I can see how the loss of privilege would feel–no matter how irrational the feeling–like violent dispossession. I see that at the same time that Catholics were gaining equal rights, Belfast companies and factories were closing and moving overseas. Working class neighborhoods where good manufacturing jobs were once reserved for Protestants now face massive long term unemployment. These days, to generalize, Catholics blame globalization and capitalism for job loss; Protestants blame the Catholics. And I tell myself if I can empathize with Loyalist extremists and treat them with respect, maybe I’ll do better at recognizing the humanity of angry white men back home.

But it turns out we won’t be working on sectarian reconciliation after all.

We’ve been asked to work with other groups: The Playhouse in Derry is connecting us to low-income youth (vulnerable to recruitment by the paramilitaries), and the LGBT community. The Prison Arts Foundation has invited us to offer workshops in correctional facilities.

Hector’s workshops draw on the techniques of Theater of the Oppressed, developed by Augusto Boal, the late Brazilian theater artist and activist. In fact, Hector and I met more than a decade ago when people in Los Angeles interested in Boal’s methods got together to share techniques. For several years we brought the master himself to town to teach us about using theater arts with vulnerable communities.

Like most Boalians, Hector starts his workshops with games to provoke laughter and loosen inhibitions. Games create a sense of community and also demand focus and concentration. Where Hector is different from most facilitators is that he pushes the group to play at lightning speed. When you move fast enough, there’s no time to feel self-conscious. Everyone is bound to make mistakes and each mistake is celebrated. He wants to get participants past the fear of being wrong.

In Los Angeles, we’ve worked and played with torture survivors who needed the chance to experience their voices as something other than what got them in trouble, their bodies as something other than a site of pain. We’ve played with gang members who needed a chance to be children again (or for the first time). We’ve worked–not as much as we would have liked–with prisoners. In California, it’s very difficult to get permission to bring an arts program into correctional facilities. In Northern Ireland, this turns out to be relatively simple.

It’s not the only difference. I meet a man in maximum security whose baby was born while he was behind bars. He was given a 6-hour leave to go home and hold his son before being returned to custody. I can’t even imagine that happening in California. (At the same time I can’t forget that during the Troubles, torture of prisoners was standard procedure in Northern Ireland.) Inmates in California who want to take college courses have to come up with their own tuition money. In the UK, a free university education is available to at least some prisoners.

We, however, have been asked to work in Hydebank Wood Youth Prison with young men, ages 17-24, who’ve refused to participate in any educational or therapeutic programs. They are, however, intrigued by Hector who comes from the land of cocaine. So they show up, sort of. They squirm in their seats, get up and walk around, don’t make eye contact, talk among themselves, ask for smoking breaks and tea breaks (or take these breaks without asking), turn their heads aside and laugh heh heh heh from the sides of their mouths, and even when they do speak, most of us can’t understand their accents.

Back at the house, we’re discouraged by the lack of participation.

“Then you have a narrow idea of what participation looks like,” Hector tells us. “They are always participating, even when rolling cigarettes, leaving the room. They are being who they are.” We should be learning about them, taking the temperature of the room, and understanding they have no reason to open themselves up to a bunch of strangers who suddenly show up in their lives.

I think I’ve experienced this before faced with a student who seems entirely unresponsive, with whom I am completely unable to connect. Until I realize she or he is paying very close attention–to me. Studying me, figuring out if I’m someone who can be trusted. I have to go on the assumption that this is exactly what’s happening. Stay calm, stay present, remain engaged as if there is a connection.

“We are our own worst enemies because we create our own stories of what we should accomplish,” Hector says. “Get out of your own fucking way.”

Eventually some of the young men talk to us about how they can’t see a future. With or without an education, there are no jobs. The only hope is emigration but with their criminal records they believe the necessary visas will be denied them.

I’m seeing an aspect of Hector’s work I never witnessed before: teacher, mentor. Teaching “is not a process of vomiting information or how well I can talk about topics.” He challenges each one of us. What are the voices inside our heads that block us? Where and when does our energy flag? He probes us, looking at what’s going on inside each of us that may affect our work. “Don’t expect to be handed a curriculum with different techniques spelled out step by step,” he warns us. We will live the technique but what we must do is enter the space fully present, aware, our hearts open. “Learning is an act of love, there’s no other way to learn.”

Am I thinking through an ideological lens rather than with my heart?

I feel…what? Naive. Responsible. I dwell on the American propensity to export war, whether it’s ordinary people in New York and Boston funding the IRA, weapons manufacturers and dealers arming drug cartels in Mexico (and anyone else willing to pay), our support for repressive armies in Latin America, our military interventions around the globe, our drones dropping death from the sky. Yes, we mourn our servicemen and women who die and those who are maimed in body and spirit. But what do most of us, safe at home, know about the killing we pay for?

We’re supposed to be here giving people tools to claim agency over their own lives, while I feel…guilty, and helpless.

UVF paramilitaries

Hector finds it strange that the IRA martyrology bothers me more than the aggressively violent imagery of the UVF Loyalists. It troubles me that political tours and Republican museum exhibits are available in the Basque language. I’d like to believe it’s just that people whose own Irish language was in danger of dying out believe in preserving another rare tongue. But I can’t help but suspect collaboration between the IRA and the ETA. You can choose the label yourself: freedom fighter or terrorist.

I’m not Irish American by descent and can claim kin only through extended family, but I grew up in New York hearing–and not always understanding–the songs of the Irish struggle for freedom. They’re hanging men and women/For the wearin’ of the green. I took those lyrics to heart. When I started kindergarten–my first venture outside the safety of home–I checked my plaid skirt carefully for any trace of the dangerous color.

The Irish Republican Army freedom fighters were heroes of my childhood. Later, it was second nature to support anti-colonial struggles.

When I packed to go to Northern Ireland, I knew I had to be (or at least appear to be) neutral. I was cautious again, choosing clothing with no hint of green.

Which side are you on? was the unspoken–and sometimes spoken–question I faced over and over again. And I was ready with my carefully prepared answer: “It all turns out to be more complicated than it looks from the other side of the pond.”

The Irish Civil War…The Troubles. When is enough enough?

In Belfast, a woman sighs and says no cause in the world was worth all the suffering.

One of the Ballymurphy family members tells me, “The Protestants from up on the hill were shooting through our windows. The British killed my father. The IRA killed my brother.”

Hector, it’s not just ideology. My heart is indeed in this place, and my heart is troubled.

Blanket man and Palestine

We get ID cards and escorts when we enter Maghaberry, the maximum security prison. Then it’s pat-downs and multiple checkpoints with biometrics and down hallways and across yards where guards patrol with dogs.

Most prisoners here spend 23 of 24 hours in their cells. Some have revived the old IRA “dirty protest”–refusing to wash or shave and smearing their cells with their own feces. But we are working with prisoners in “Family Matters”–men who are fathers, and drug-free. They have privileges and are able to move about freely in their own part of the prison as long as they maintain good behavior. They participate in programs meant to reduce recidivism by strengthening parental skills and family ties. Our theater workshops are now part of the program.

We invite people to explore difficulties in their lives by creating scenes for each other. Then we invite participants to reflect on what they’ve seen and improvise alternative scenarios. Theater becomes a rehearsal for life. Improvisation shows you can change the script. People who can’t envision any other path than the one they took can begin to explore other choices.

So: We walk into the room where more than twenty men await us. We have to set the tone right from the start and so we circulate, greeting each individual, introducing ourselves by name, smiling, shaking hands. After fast-paced games and a lot of laughter, Hector continues the workshop with another of Boal’s techniques, Image Theater. Me, I always want to fall back on words, but Image Theater is wordless. We are invited to express emotions through our bodies or, in pairs or in groups, we create random images that are open to multiple interpretations. What you see tells a lot about who you are.

With all this talk about expression through the body, and considering we’re in a prison, it’s no surprise that sexual imagery shows up. One man positions himself in front of Hector who is kneeling. No ambiguity here: everyone sees blowjob. Hector laughs it off and goes on to the next exercise. As he tells us later, he’s glad the subject of sex came up right at the start so we could get it out of the way and move on. I’m impressed with the prisoner, astute enough to test the boundaries with Hector and not with one of the young women.

We break up into small groups to create scenes about problems. But everything’s all right, the men say. They have no concerns.

Of course they have reasons for not speaking openly. One man comes right out and says, “The enemy is here.” They may fear retaliation from the guards. Or, as Hector reminds us, “Why should they open up to you? They don’t know you.”

I try to explain to my group, “For the scene to be dramatic, we need a difficulty or a conflict.”

“No complaints.”

“It’s all right.”

“The Israeli-Palestinian conflict,” one man suggests.

Why do you look outside, at somewhere else? I wonder.

Then I have to wonder who I mean by “you.” Back home in Los Angeles County over the course of 30 years, 25,000 lives were lost to street gang violence–more than in Northern Ireland and Israel/Palestine combined. And why was I saying we needed conflict?–an idea that, as a writer, I always resist. Even Hector has needed to seek alternatives. When he was in China, people insisted conflict could not exist in their society. They structured scenes instead around a dilemma. Maybe a question would work.

“Do you worry about your kids?” I ask.

“Naw. Their mother takes good care of them.”

“Is it difficult for them to come for visits?”

“Naw. No problem.”

“Be ready in five minutes,” Hector says.

Under pressure, we start to role-play a family visit. The father is besieged by his children and his wife all wanting his attention at once. He is stressed and miserable and doesn’t know who to turn to first.

“Time’s up.” Hector wants to see each group’s piece. He adds, “Whatever you do is perfect.”

In the scene we present, the father is reluctant to leave his cell. He wants to see his family, but he hangs back. As he walks at last to the visiting room, Tamar shadows him, speaking aloud the words in his head. During the visit, his two kids and his wife all clamor for attention. By the time the guard tells them to leave, he’s exhausted and depressed, feeling inadequate. Now he opens up about his feelings: As long as he’s in prison, he can’t give them what he wants to give and that they need.

None of the scenes that day looks like professional theater but so what? Hector is right: each one is perfect because it provides fertile ground to ask What do you see? Does this really happen? How might it be different?

Another man tells me later that watching these scenes teaches him empathy.

Mandela

Every time we drive back to the house, the good feeling of human connection dissipates. I feel assailed by the sectarian slogans and the flags. People tell me no one talks about conflict resolution anymore, but rather conflict transformation. It’s not peace, they say. It’s just a lull. This one context–Northern Ireland–tells me a larger story about wounds that don’t heal. Hatred like a virus lies dormant between deadly outbreaks. The violent troubles throughout the world never seem to end.

I walk in the park behind our house to clear my head. I remind myself that among the Falls Road murals, there’s a portrait of a Nelson Mandela. He smiles down at everyone who passes, symbol of reconciliation and hope. Inspiring, but the South African story isn’t done. And to use one of Hector’s favorite words, images are “polysemic”–having multiple interpretations. The mural artist included a quote: In my country we go to prison first and then become President.

The writing on the wall: was the artist thinking of forgiveness, or of power?

Before you can forgive, do you have to win?

What a person sees in an image can reveal who she is.

We go to the beautiful city of Derry (also known as Londonderry if you’re a Loyalist or Derry/Londonderry–“Stroke City”–if you’re hedging your bets). The 17th-century city walls stand complete and intact. Catholics, once forbidden to live inside the walls, created the Bogside neighborhood which became the center of the nonviolent civil rights struggle and its own kind of walled city. “Free Derry” lasted from 1969-1972 when residents of the Bogside and Creggan neighborhoods put up barricades to keep the Royal Ulster Constabulary and the British army out.

The armed wing of the IRA was active in Derry too. The famous Bogside murals memorialize the innocent civilians gunned down on Bloody Sunday but also honor the Irish heritage of Che Guevara and the iconic Petrol Bomber of Free Derry, throwing Molotov cocktails at the Brits.

Ernesto Che Guevara Lynch

These days, the Derry police station has a security perimeter worthy of a U.S. Embassy and the police do an excellent job of defusing live bombs before they explode.

A Protestant university student tells me, “I’m a Hun.”

“A what?”

“That’s what they call me. A Han. Like in China.”

The Han Chinese were sent to colonize Tibet, to break the back of Tibetan culture and make the region loyal to Beijing.

How long can Protestants in Northern Ireland be considered colonizers and interlopers? I think of Southern California where I live, land that was taken from the Chumash and Tongva and then from Mexico. The descendants of those early inhabitants are still struggling for an equal place.

“I’ll say it about myself,” says the Han. “But don’t call me that.”

[SPACE]

Derry was designated the UK City of Culture for 2013. Dozens of cultural events and celebrations would, in the words of the organizers, provide “a new story for the city to tell to the world.”

In the Neo-baroque Guildhall, Anna and I find an exhibit about the Ulster Plantation and learn some new facts: Scottish settlers were sent over in part to break the power of the Highland chieftains who also resisted English rule. Many were Presbyterians who–Protestant but not Anglican–sought to escape religious persecution. The laws that limited the rights of Catholics in Ulster were applied against Presbyterians too. Anna and I watch a series of panel discussions and debates on video, with actors in period garb offering different perspectives on the Ulster experience. The monologues are carefully scripted so that after each debate when the visitor is asked to push a button to say, for example, whether the sectarian divide is surmountable or insurmountable, almost anyone relying on the video presentation would be likely to choose “surmountable.”

The Bogside artists whose partisan Republican murals draw visitors from around the world were excluded from the City of Culture program.

Mandela also said, “Let bygones be bygones.”

But what if what’s going on hasn’t yet gone by?

Sometimes I think those who remember history are doomed.

I think about that silly book, The End of History, that people unaccountably took so seriously a few decades ago. Fukuyama argued that history had ended with the triumph of Western liberal democracy. I never noticed any such triumph or that humankind had reached a utopian end of the road. But now I begin to wonder if what we’re really seeing is the triumph of the Market. Not the free market, of course, but the rigged market, signaling the End of Society–something Margaret Thatcher famously declared did not exist. With the End of Society, we face the End of Civilization.

Hector takes me to task over my pessimism. If I bring that energy into a group, people will feel it. “Especially when working with young people, it is a huge responsibility to bring medicine. Otherwise you just contribute to hopelessness and apathy.”

And we do work with kids in an afterschool program in an impoverished community–though Hector and I see no homeless people, no burned-out lots filled with trash, no derelict buildings, no graffiti (except on one wall, a phrase people either agree with or fear to paint over: JOIN THE IRA). In spite of decades of Thatcherite austerity, maybe there’s still more of a safety net in the UK. Tania, on the other hand, recognizes signs of deprivation invisible to us. “This is what it looks like in Australia.”

With these kids–a couple of quiet girls, a lot of very jumpy adolescent boys–we start off by playing soccer so they can burn off energy, have some release after hours of sitting in school, and get ready to focus. We also bring them snacks and sandwiches. We have a chance to get to know each other before starting the theater games. And we learn the area is indeed deprived. The kids can’t remember a time when their parents were employed. Families live on government assistance and the adolescents expect they’ll grow up to stay home receiving government checks and playing video games or else they’ll go to jail. There are no jobs.

Their scenes portray teachers blaming kids for offenses they didn’t commit; parents unconcerned when their kids are suspended from school; kids getting into fights and then facing their fathers’ wrath.

The kids are so lively, the love between the older boys and their little brothers so evident, it’s easy to dismiss their realities, the “hopelessness and apathy” that shadow them. I like them so much I want to believe they can step out from under that shadow. I want to believe my pessimism doesn’t show.

Anyway, there’s a difference between rejecting optimism and being a pessimist. Years ago, at the start of the AIDS epidemic when it seemed like everyone who contracted the virus would die and die soon, an activist explained the difference between optimism–blind faith that everything is for the best and will work out just fine– and hope, which keeps you going regardless. He said he’d learned this from Vaclav Havel. Years later, I heard that Havel learned it from B.B. King. Whoever should get credit, I embraced the idea years ago of commitment without any guarantee as to outcome.

The UK no longer recognizes people arrested for sectarian violence as political prisoners. Some political groups have indeed devolved into ordinary thuggish street gangs. (Is that what’s meant by conflict transformation?)

At Maghaberry, some men do consider themselves politicals with the Republicans more outspoken than the Loyalists. One day the men improvise another Visiting Day scene. The young son tells his jailed father he is ready to join the IRA. The father expresses pride.

“What else could the father say?” Hector asks. “Does he really want his son to end up in prison?”

This is how Forum Theater works: people in the audience have the chance to replace a character onstage and try out different words, different behavior. But it seems no one wants to contradict the committed Republican.

I can’t stand it so I volunteer to take the father’s role. “I’m proud of you, my boy,” I say, “for your commitment to our cause. But you don’t want to end up here like me.”

“If it’s where I end up, it’s where I end up.”

“I don’t want that for you.”

But the son is determined to follow in his father’s footsteps.

“All the bloodshed and the time in prison,” I say. “What good has it done? It hasn’t brought us closer to our goal.”

“We have to keep fighting.”

“The fighting hasn’t been effective. It hasn’t gotten us anywhere. There has to be another way.” Idiot American, I think. Keep preaching.

“I’m joining the IRA,” says the son.

“There has to be a better way,” I say. “At least, tell me you’ll think about it.”

I do believe in their cause. But what I’m thinking about is the well intentioned exhibit in the Guildhall. Am I equally guilty of using culture to manipulate?

The father who is playing his son lowers his head and studies the floor. He accommodates me: “I’ll think about it,” he says.

Our last day with the recalcitrant young men at Hydebank Wood, we’re scheduled to present a performance for other prisoners and the staff. We’ve developed and rehearsed a script but our lead actor disappears. The other men don’t want to perform.

Hector actually seems pleased. He’s been trying to teach us that when you work with vulnerable communities, people have very complicated lives. You don’t complain about who’s missing; you work with whoever shows up. You can plan an elaborate production, but you always have to be ready to shift gears. Offer something that engages the audience even if it’s very different from what you planned.

So we foreigners get up and improvise scenes starting with a girl telling her teenage boyfriend she’s pregnant. His response is to walk away.

Hector extends an invitation to the audience. “What else could he say? What else could he do? No, don’t tell me. Come up here and show us.”

All of a sudden we have volunteers. Maybe the guys just want the chance to play at being Evanne’s boyfriend. But one by one, they step up. Telling her to get an abortion. Telling her abortion is wrong. Asking her to marry. Denying it’s his baby. Saying his parents will help. Promising to get a job.

The audience is rapt.

“Now they have the baby. What do you think happens next?”

The baby is crying, the wife is desperate, the unemployed husband comes home drunk and angry. He looks for work. He goes back to selling drugs.

The young men who never sit still, never listen, never “participate” have their attention riveted. They all want to have their say. The prison staff has never seen them like this. One after another they improvise alternatives to the situations they’ve seen in their families, experienced in their own lives, or feared.

“If someone sees you,” says Hector, “it saves your life. You may recognize a gift in a young person who has spent his life misunderstood and stigmatized.” Modest expectations, I think, reaching one person out of many, one at a time. But believing as we do that every human being is of inestimable worth, it should be enough. “By truly seeing him, you give him the experience of seeing himself in a new light, and the strength that comes from this mutual recognition can last a lifetime.”

I’m frustrated by how much people don’t want to see. They are supposed to be the experts in their own lives.

A 12-year-old girl in Derry tells me she can’t wait to get out. Her dream is emigration to Australia. (Australia seems the destination of choice these days. People say they’d love to visit relatives in Boston and New York, but to live in the States? Too violent, too much inequality, not enough opportunity.) She talks about the constant bomb threats, the grenades, and the shootings but assures me, “No, I’m not scared. I’m not nervous. I’m not troubled.” She says everything’s all right, but she can’t wait to leave.

Members of the LGBT group blurt out their concerns: how a lesbian mother has no parental rights and can lose her child if she’s not the biological mother. But when it comes to dramatizing the situation, “No, it’s negative.”

We try a different approach and ask for coming out stories. Of any sort. Tania tells how for years she didn’t want to identify herself publicly as a “refugee.” One man insists he never had to come out because he was always out. Later in the conversation he tells me he was married for years. When his wife learned he was having sex with men, she exposed his secret and he was promptly fired from his job.

I don’t get it. Why all the denial?

One evening a gay man offers a scene in which he goes to donate blood and is turned away. He sits, wordless, head down.

“What is he feeling?” Hector asks.

Sad. Depressed. Humiliated, people suggest.

“What else could he do?” Hector asks.

No one in the LGBT group reacts so members of our group take turns replacing the actor. I ask whether the blood is screened. It is. So there is no medical reason to refuse anyone. I threaten a lawsuit. Jeroen replaces me and, instead of threatening, asks the doctor to sign a letter and petition agreeing there is no medical reason to discriminate. Another member of our team talks about wanting to give blood because a family member was saved by a transfusion. In this scenario, the doctor still can’t change the policy but responds with human empathy instead of putting up a cold bureaucratic wall.

The gay and lesbian members of the group seem to me speechless with surprise. As though it hasn’t occurred to them before that you don’t have to accept things as they are. You don’t have to take it and absorb the hurt. You may not be able to change law or policy right away, but you can assert your humanity. You don’t have to accept discrimination as inevitable and normal.

One day at Maghaberry the prisoners show their scars and merrily reenact the form of street justice called “the six-pack”–as though it’s normal to shoot someone in both knees plus a bullet in each elbow and each ankle. As normal as the murals and the flags. And I think again of the 12-year-old girl. Violence will drive her from her birthplace but at the same time, she won’t admit it bothers her. It’s such an accustomed part of daily life.

It’s her life, their lives. I shouldn’t judge people who are just trying to get by the best they can in a world not my own.

petrol bomber

I return home and land at LAX the day before the terminal is invaded by a young man who shoots to kill. A couple of days later, another young man takes his rage to the shopping mall in New Jersey near where my sister lives. The Sandy Hook school site is being demolished. There’s a mass killing in a Detroit barbershop. And another mass shooting and another. I sign a petition or two and go on with my daily life. The 12-year-old girl wants out. I’m not going anywhere. What do I feel? Sad. Depressed. Ashamed.

And I remember the day in Maghaberry Prison when I was paired with a man I could barely understand. He didn’t seem to get what I was saying either. But what with the Irish and Yankee accents, incomprehension had become entirely normal to me. It took two hours till I realized the prisoner was an immigrant from Lithuania with limited English.

Don’t trust me.

— Diane Lefer

Diane Lefer is a playwright, author, and activist whose recent books include a new novel, The Fiery Alphabet, and The Blessing Next to the Wound: A Story of Art, Activism, and Transformation, co-authored with Colombian exile Hector Aristizábal and recommended by Amnesty International as a book to read during Banned Books Week; and the short-story collection, California Transit,awarded the Mary McCarthy Prize. Her NYC-noir, Nobody Wakes Up Pretty, is forthcoming in May from Rainstorm Books and was described by Edgar Award winner Domenic Stansberry as “sifting the ashes of America’s endless class warfare.” Her works for the stage have been produced in LA, NYC, Chicago and points in-between and include Nightwind, also in collaboration with Aristizábal, which has been performed all over the US and the world, including human rights organizations based in Afghanistan and Colombia. Diane has led arts- and games-based writing workshops to boost reading and writing skills and promote social justice in the US and in South America. She is a frequent contributor toCounterPunch, LA Progressive, New Clear Vision, ¡Presente!, and Truthout. Diane’s previous contributions to NC include “What it’s like living here [Los Angeles],” “Writing Instruction as a Social Practice: or What I Did (and Learned) in Barrancabermeja,” a short story “The Tangerine Quandary,” a play God’s Flea and an earlier “Letter from Bolivia: Days and Nights in Cochabamba.”

Nov 102013
 

Diane-Lefer

I have a weakness for the smart girls of history, and Diane Lefer has invented an amazingly smart, innocent (yet bold) 18th century Italian girl, a mathematics prodigy, hidden away in her father’s home till Balsamo, the spiritualist fraud, comes to rescue her (sort of) and wrest from her the occult numerological secrets of the ancient Jews. Just out with Loose Leaves Publishing, Diane’s new novel The Fiery Alphabet is a road book, a little tour of the esoteric philosophies of the age, and a peek into a young woman’s heart — presented as a faux document discovery the author made in her research (see author interview here). The excerpt presented here plays a bit on the combination of Daniela Messo’s naïveté (she offers herself to Balsamo but doesn’t quite know the “form” of seduction; she mis-identifies Jesus as the old man who pooped on the floor) and her brilliance with tenderness and a gently comic irony.

Diane is a dear, old friend of mine from the days when she taught with me at Vermont College of Fine Arts. She as a multiple recidivist, having contributed over and over — works of beauty, passion and commitment — to the pages of Numéro Cinq; she is one of the old guard.

dg

 

FALcover

 If I had not been raised to be a genius and if Pope Benedict had lived a few more years, my father would not have suffered a stroke on the afternoon of April 14, 1760, my thirteenth birthday. If not for the events of that day, we would not have cut ourselves off from the world, here behind these walls.

If Papa had been in good health four years later, when you first asked to be admitted to our home – a stranger, a Sicilian, without introductions or name – I suspect he would have said no. Instead, he heard your request and looked up for a moment. “Library?” he repeated. “Uh, yes,” and returned to his breakfast, a mush of bread and eggs.

If we had not been trying to save my father’s life and restore his lost youth, we would not have stood before one another naked. Perhaps I should never have reached the point of knowing I would do whatever you might ask.

“Give yourself to me,” you said, and it was as though one of Leibniz’s monads, independent and oblivious to every other monad moving through space – unaware that Pope Benedict and my father, the integral calculus, the deadly man in scarlet cap were all part of the harmony – should suddenly step back and see the entire pattern that brought you to me and made you my destiny. Balsamo.

Give yourself to me, you said. But how is it done? I am willing, don’t you see? I stepped into your arms as easily as I would hand Fiammetta a shawl, and yet I saw you weren’t satisfied. How does one give?

You can give someone a plate of noodles, but then the noodles must be eaten. It is not enough for the gift to offer no resistance – I offer none to you – but it must be offered in a form in which it can be consumed.

The problem: I am not a serving of pasta, nor a pair of lace cuffs that I can give you and even help to fasten at your wrists, an ornament to accompany you in the world.

The solution: I give up my suspicions, I hold you first in my heart and in my mind. I have entertained your friends and I have trusted you with my father’s life. Yet none of this is useful, none of it in the proper form. I have failed you.

This morning, I went to your room.

So much has happened in these short months since you first appeared. I remember you, a slight figure in threadbare clothes, a Southerner, and not quite civilized. Your dark curling beard, your hairy frame made me think of a malnourished satyr. I felt sorry for you then, you were so ugly.

This morning I sat on the edge of your bed. “I love you, Balsamo.”

“Dani,” you said, “you are so innocent.”

“Ignorant.”

“No. Innocent,” you said. “Who are you, Daniela? I want to know you.”

And I started to cry, because you do know me. No one knows me as well as you.

“You keep your secrets, Daniela.”

I have no secrets. I stood before you naked. Not even I have seen myself as you have seen me. I have looked at my arms, my thighs; I studied my breasts as they grew. But I have never seen myself whole. Only these fragments, this part, that. My face in the mirror. Balsamo, no one but you.

No, this is all wrong. I sound like a silly girl and that, above all, is what I am not. Try again.

* * *

God may not watch the world from on high, but I do. A third-story window leads onto the roof and I have scrambled over the tiles to my flat and secret hiding place and I have looked out over Rome. Here, from our house on the hill, while I look down on the church of Santa Francesca and the convent, the bell tower rises in the distance, almost on a level with my eyes. The ruined arch at the near end of the church seems to be getting higher, growing up to poke through the screen of trees. If the arch means something – and Balsamo says it does – I swear I know nothing about it.

Daniela Messo was my mother’s name and what they called me at birth. But I have no mother. I am Minerva, sprung forth with a yell from my father’s skull. He raised me to be a genius, though I have been called other things. Now, at seventeen, I cannot be counted a prodigy anymore, so what am I to be?

I am what I know. So put it all down, Daniela. Then mystery must yield to study, and fears to facts.

“When I think of all I tried to create in this world,” my father once said, “your mind is the one unqualified success.”

That mind has conquered Latin and Greek, chemistry, the integral and differential calculus. I have never before turned it to look at my life.

* * *

My father, Don Michele Messo, is a very good looking man – slender, small and well-defined. His nose comes to a sharp point and his eyebrows form two straight silver lines. His eyes glinted like metal when we bent our heads together over the secrets of algebra and geometric forms, but now those eyes are nearsighted enough to be gentle and dim. My father has always been a non-conformist – perhaps because his only child is a daughter and not a son – yet his bearing is – was – that of, I imagine, a military man. Before his health failed, he had the most wonderful way of standing up from his chair. He never unfolded his body the way some, especially taller, men do. Counting on nothing but the strength of his thighs, he would push himself up, without effort or hurry, his back absolutely straight.

Even before his stroke, I can remember, now that I think back, his memory had become confused. One day, in the spirit of radicalism, he told us – the servants Carlo and Fiammetta, and me – that we were to call him “Michele” from that day forth. We were embarrassed, but he insisted and so we agreed. “Michele,” I said, trying to get his attention. “Michele?” But perhaps he had not heard the word spoken without its preceding respectful Don since he was a boy. At any rate, he had forgotten the sound of it and no longer answered to his name. “Father,” I said at last, and then he looked up and scolded me for my formality.

Papa taught me at home. By the age of seven, I was fluent in Latin and French and could read and translate from Hebrew and Greek. I learned philosophy, and so I could have reminded my father that matter is neither created nor destroyed. He has not made me – at most, he has recombined my elements.

In those early years, I wasn’t kept here at home. I was free, or so I thought. I made my own choices though, now I see, all with the aim of pleasing him. My ignorance of Art is an echo of Papa’s disdain. We agreed that busts of the Emperors glorified tyranny; graven images of saints, gods and angels sprang from disordered minds. In the old days, by which I mean before I was thirteen, my father would call for the carriage and we’d visit his friends – priests, mostly; most every man in Rome is either a beggar or a priest. To dress respectably, even my father often wore a black cassock, and we would go and visit somber homes and palaces, vast, ill-lit and dreary, with bloody crucifixes on every wall, tables covered with bric-à-brac and pretty clocks and stones, and prayer stools arranged so cunningly that a child couldn’t help but trip over them in the dark.

Once, at a time when I could not have been more than two or three, I remember a room where murmurous women petted me and made me stand before the crucifix, looking up at the ragged, punished man upon the Cross. “And you know who He is, don’t you?” they asked, as they kissed me and fussed. I’d had no religious education. The only Cross we had at home hung over our door so that men relieving themselves in the street would show respect and squat a little further down the road.

“She doesn’t know,” the women murmured. “She’s just a baby, a tender babe.”

Even at that age, I was used to being praised for giving answers and didn’t like being treated as a child. “I do know!” I cried. “I do!”, and guessed: “That’s the dirty man who made caca on the floor.”

I can remember quite clearly the women’s shock and my own feelings of shame, but I only know the words themselves because my father loved the story and repeated it many times, but only to the most discreet and trusted friends.

 —Diane Lefer

 ————————————–

Diane Lefer is a playwright, author, and activist whose recent books include a new novel, The Fiery Alphabet, and The Blessing Next to the Wound: A Story of Art, Activism, and Transformation, co-authored with Colombian exile Hector Aristizábal and recommended by Amnesty International as a book to read during Banned Books Week; and the short-story collection, California Transit, awarded the Mary McCarthy Prize. Her NYC-noir, Nobody Wakes Up Pretty, is forthcoming in May from Rainstorm Books and was described by Edgar Award winner Domenic Stansberry as “sifting the ashes of America’s endless class warfare.” Her works for the stage have been produced in LA, NYC, Chicago and points in-between and include Nightwind, also in collaboration with Aristizábal, which has been performed all over the US and the world, including human rights organizations based in Afghanistan and Colombia. Diane has led arts- and games-based writing workshops to boost reading and writing skills and promote social justice in the US and in South America. She is a frequent contributor toCounterPunchLA ProgressiveNew Clear Vision¡Presente!, and Truthout. Diane’s previous contributions to NC include “What it’s like living here [Los Angeles],” “Writing Instruction as a Social Practice: or What I Did (and Learned) in Barrancabermeja,” a short story “The Tangerine Quandary,” a play God’s Flea and an earlier “Letter from Bolivia: Days and Nights in Cochabamba.”

 

Sep 072013
 

Diane Lefer

My old friend, and multiple NC recidivist, Diane Lefer is off to Belfast, Northern Ireland, shortly to work on several community projects including one involving former political prisoners. The last time we heard from Diane she was in Bolivia. But herewith we offer a glance at her most recent work, just finished up, teaching creative writing to elderly parolees in Los Angeles transitional housing. The essay is a celebration of their writing, a story of a teaching adventure, and a polemic, an ancient and honourable form. Also worth mentioning is the fact that Diane’s new novel, The Fiery Alphabet, is just out. Where does she get the time?

dg

This essay will appear in somewhat different and longer form in Turning the Page, the book I’m publishing compiled from the writing a group of men on parole created in the workshop I offered over the summer with support from the Los Angeles Department of Cultural Affairs. Free copies will be distributed at public events in South LA, and the PDF version of the book will be available soon for download at the website Francisco Voices where you can also learn more about the men and read some samples of their work.

—Diane Lefer

 §

Sidney's drawing for NC

The Francisco Homes are five neatly kept and well maintained houses in South LA, each with a yard, each offering the first step back to freedom for a total of about 60 formerly incarcerated men. These houses, run by a nonprofit organization, are the only transitional housing specifically intended for men who received life sentences but after decades behind bars were released on parole after the board of prison terms and the governor were convinced they had turned their lives around and posed no threat.

Transitional housing is a stepping-stone. One man told me, “If you go to prison at 15 and come out at 50, in some ways, you’re still 15.” That means there’s a lot to learn – and decades of technology to catch up on. Still, the men are anxious to move on once they’ve regained their footing. They look forward to living, at last, as adults.

For the time being, they attend house meetings and classes as well as regular meetings with their parole officers. They pay a low monthly rent, share household chores, grocery shopping and cooking. One man told me how much he loves going to the grocery store because he smiles and greets everyone – neighbors and strangers – in the aisles and at checkout, and these simple human interactions fill him with joy.

In July and August 2013, it was my privilege to offer a series of writing workshops for residents. Everyone was invited, at any level of experience, from men who’d been published to men who didn’t think they could write at all. We usually began with some conversation on a topic that might spark ideas. We looked at published poems, essays, and stories. Sometimes we incorporated drawing or improvisation to open up creativity in different ways.

When I first showed up, I had some preconceived ideas. First, I expected the South LA neighborhood to be rough. And yes, it can be. But men sit on porches, talking quietly; children play; people work in their gardens; the ice cream truck passes playing “Turkey in the Straw.” One Francisco Home resident said, with evident delight, “I live on a tree-lined block!”

Sidney for NC

I figured that just to get out on parole these men had probably spent many years keeping their heads down and their mouths shut and so I wanted them to have the chance to express themselves freely.

I admit I had an agenda: I thought no one knows as much about California prisons as prisoners and the formerly incarcerated do, but while voters and politicians make policy and law, no one really hears from these life-experience experts. However, I underestimated how cautious some of the men would be, reluctant to use their names or allow their work to be made public. The men are still under supervision, and some worried about repercussions. Some didn’t want to share their thoughts about the prison system because they are skeptical that what they write can make a difference.

One of the workshop writers spent almost 40 years in prison for a crime that I learned  – had it not been for the practice of indeterminate sentencing – would have warranted eight years behind bars. He cut me off when I showed how upset I was on his behalf. He didn’t want to think about what was past. This was all he had to say about the many times he was denied parole: “I couldn’t afford to get angry. If I wanted to stay healthy inside, I couldn’t blame anyone but myself.”

But I can afford to get angry.

I’m angry that one of the men served almost 30 years after he walked in on a rape-in-progress, grabbed the man and beat him badly. Convicted of assault, he got a life sentence. Do you think that would have been the outcome if he’d been able to afford a lawyer?

I’m angry that prison websites list a wide array of educational, vocational, and therapeutic programs – most of which exist only on paper or on the computer screen. When California prisons had real rehabilitation programs, the recidivism rate was so low, we were a model for the nation. These days, it’s pretty obvious why 65% of former prisoners are back inside within three years – though lifers, like the men in my group, have a recidivism rate so low it approaches zero. Statistically, a person who’s never been convicted of a crime is more likely to commit an act of violence than a lifer on parole.

father in a bottle by Aaron Nava

Programs are eliminated because of an attitude that to offer anything constructive is to coddle prisoners, by frequent lockdowns, the wardens’ reluctance to assign corrections officers to escort men to classes, class and meeting rooms converted to dorms due to overcrowding. Even programs that cost prisons nothing to run are hard to get into. I listened to one man who spent ten years on a waiting list before he was able to attend an AA meeting.

As one man in our group put it, “I had to rehabilitate myself.” But not every prisoner will be able to discover those inner resources on his or her own.

It makes me angry that pre-release planning too often consists of giving a prisoner a piece of paper with phone numbers and addresses of social agencies. The list is entirely out-of-date or simply incorrect. Phones are disconnected. Letters returned, Addressee unknown.

The fortunate find a safe harbor in transitional housing or treatment facilities, but there aren’t enough beds to go around. Los Angeles suffers from a severe lack of affordable housing. The organizations that serve the formerly incarcerated recently acknowledged they need to collaborate with organizations serving the homeless: the two populations overlap. “If you have no place to go,” said a man, “you go back to the streets.” And back to prison.

Men lose all their identification documents when they get locked up. They emerge with only prison ID that isn’t accepted as valid in the state of California. Negotiating a way through the bureaucracy to get a birth certificate, driver’s license or photo ID, and Social Security card can be daunting. Nothing like being told that according to computer records you don’t exist. It took one man in my workshop eight long months of persistent effort to get the documentation a person needs in order to seek employment. Why on earth can’t our prisons assure that prisoners get their documents before release?

It makes me angry that our jails and prisons have become de facto mental hospitals – confining those who had psychiatric disturbances to begin with and those who’ve fallen apart under dehumanizing conditions including long term solitary confinement – a practice recognized in the U.S. and around the world as torture. A friend of mine was beaten and stabbed in prison but he said nothing was as bad as the year he spent in solitary, not even allowed to have books or magazines. (As I write, California prisoners continue to risk retaliation, health consequences, and death on hunger strike to protest being kept in isolation for decades.)

So why weren’t the men writing about this?

One of the participants finally said, “We suffer so much from guilt and remorse and self-hate, nothing the State could do to us was as bad as what we did to ourselves.”

Again and again men said, “I have nothing to complain about.” Instead, the workshop writers wanted to stay positive, to think about what they can give their communities today and tomorrow rather than look back at what they took yesterday. They wanted to write with wonder and gratitude of the new world they had entered.

Lefty for NC

In “On Reverence,” his recent essay here in Numéro Cinq, Richard Farrell mourns the loss of the sense of awe in contemporary life. In the obliviousness of our daily pursuits, he writes, we fail to see the sacred patterns in the landscape we walk every day. “[W]e seem perpetually distracted. We cash in our humanity, and turn our backs to the sacred moments with such a blithe indifference that at times it feels as if life were one giant video game.” He confesses, “As often as not, I am oblivious to awe, wandering around in an over-saturated haze of consumerist fervor, kinetic schedules and endless detachment.”

I think of Farrell’s words every time I visit The Francisco Homes where the men live and breathe reverence. In their writing, they express gratitude along with their perplexity at people living free who don’t appreciate their relationships or the gifts they’ve been granted. Every week I was reminded by them of the pleasure to be found in looking at flowers or the sky, watching a mother cat with her kittens, riding a bike, being free. Sacred moments.

The men I met went through profound change while in prison. What is apparent when spending time with them today is their decency.

This is not to overlook or minimize the harm they did earlier in their lives. Their victims must not be forgotten, their pain and grief denied. But while well-funded victims rights organizations lobby successfully for longer sentences and fewer chances for parole, there are other victims whose voices also need to be heard. The first ever survey of California victims and survivors of violent crime found that the majority believed we incarcerate too many people, not too few. By a two-to-one margin, they favored probation and community supervision over prisons and jails. By a three-to-one margin they favored investments in mental health and drug treatment over incarceration.

Aren’t victims and survivors best honored and served when we devote resources to preventing violence instead of spending $10 billion/year here in California on punishing perpetrators when the worst that can happen has already happened and cannot be undone?

The general public turns out to be way ahead of the tough-on-crime politicians and policy makers.

Again and again, the men told me their stories: A man is put outside the prison gates, disoriented, with no place to go. He stops a stranger to ask directions. Offered a cell phone so he can make a call, he has no idea how to use it. He explains he has just been released from San Quentin after 29 years and instead of recoiling in fear, the stranger — usually a woman! — gives him money which he tries to refuse, takes him to the bus terminal and buys him a ticket, or drives him to a center where he can get help. Even a friendly greeting, the simplest of gestures, fills a newly freed man with gratitude.

I am grateful to the men of The Francisco Homes writing workshop for opening the doors and letting me in. I expected them to teach me about prison. Instead they reminded me to appreciate the beauty in everyday life. They taught me what it means to live without expectations but still, always, with hope.

—Diane Lefer

————————————–

Diane Lefer is a playwright, author, and activist whose recent books include a new novel, The Fiery Alphabet, and The Blessing Next to the Wound: A Story of Art, Activism, and Transformation, co-authored with Colombian exile Hector Aristizábal and recommended by Amnesty International as a book to read during Banned Books Week; and the short-story collection, California Transit, awarded the Mary McCarthy Prize. Her NYC-noir, Nobody Wakes Up Pretty, is forthcoming in May from Rainstorm Books and was described by Edgar Award winner Domenic Stansberry as “sifting the ashes of America’s endless class warfare.” Her works for the stage have been produced in LA, NYC, Chicago and points in-between and include Nightwind, also in collaboration with Aristizábal, which has been performed all over the US and the world, including human rights organizations based in Afghanistan and Colombia. Diane has led arts- and games-based writing workshops to boost reading and writing skills and promote social justice in the US and in South America. She is a frequent contributor to CounterPunch, LA Progressive, New Clear Vision, ¡Presente!, and Truthout. Diane’s previous contributions to NC include “What it’s like living here [Los Angeles],” “Writing Instruction as a Social Practice: or What I Did (and Learned) in Barrancabermeja,” a short story “The Tangerine Quandary,” a play God’s Flea and an earlier “Letter from Bolivia: Days and Nights in Cochabamba.”

 

 

 

 

 

 

Jul 072012
 

upstreet with Douglas Glover

Here are some snippets from an interview with Numéro Cinq commander-in-chief, landlord, CEO, COO, CFO and venture capitalist Douglas Glover just out in the brand new issue (issue #8) of upstreet, the magazine with the distinctive midnight black cover edited and published by the redoubtable and irrepressible Vivian Dorsel. No doubt you will want to read the rest of the interview — go to the magazine website and order a copy. Or write to editor@upstreet-mag.org. Also in this issue is work by David Jauss, Rachel Hadas, Jodi Paloni, Diane Lefer, Jay Kaufmann, Steve Rucker and a host of other terrific writers.

dg

———–

Vivian Dorsel:  What kind of writing discipline do you maintain?

Douglas Glover:  I have no writing discipline at all; maybe an anti-discipline. I have an aversion to keeping regular hours. I like to write in bed. I’m an insomniac. I am also persistent and obsessive, but neither of these traits has anything to do with discipline. The word “discipline” implies forcing oneself to do something against one’s will.

Dorsel:  Does writing come easily for you?

Glover:  I like what Tom Hanks, the alcoholic baseball manager in A League of Their Own, says to Geena Davis when she tries to quit the team. “It’s supposed to be hard. If it wasn’t hard everyone would do it. The hard is what makes it great.”

§

Dorsel:  Are there any writing craft books that you would recommend?

Glover:  Not really. Most craft books look as if they were cleverly written to keep students from learning how to write and compete with the authors of craft books. Craft books are like that reflective chaff jet fighters deploy in their wake to confuse radar trackers and heat-seeking missiles.

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Dorsel:  What do you emphasize in your teaching of writing?

Glover: Reading. The first thing I give students is a reading rubric and an analytical check-list to begin to reform their reading skills. As I say in Attack of the Copula Spiders, we live in a post-literate age. On a certain level that book is about the act of reading. I am pushing a critical aesthetic that is a bit like New Criticism and a bit like Russian Formalism; but, to my mind, as a writer, it just seems reasonable and immeasurably expands comprehension. You read a story and pay some attention to how it’s put together and, beyond the illusion of fictional narrative, you suddenly engage with the text on a whole other, rather exciting, level of grammar, rhythm and meaning. You begin to see connections that hitherto you vaguely passed over supplying your own dreamy connotations (as you’re taught to do in high school). We’re at a moment in our culture when differences in the ability to read and comprehend a text are critical.

I can’t remember the moment when I actually invented the phrase “copula spiders,” I only foggily recall circling over and over again all the “to be” verbs and then noticing that I could make a diagram on the page and that the diagram resembled a spider (with far more legs than it should have). The real issue, the shocking point, is that when you teach writing you are basically teaching the same student over and over again. It doesn’t matter whether the student is writing nonfiction or fiction or that the student thinks the burning piece of paper in his hand is the next War and Peace because he has put his heart into it and it comes out of his own original personal thoughts and is different (he believes) from anything ever written before (or in the future). The shocking thing is the uniformity of mediocrity. The shocking thing is that intelligent adults can’t think of another verb to use (actually most students jog along with a verb repertoire of about five: to be, to look, to sit, to stand, to see—absolutely the most popular verb choices).

The crucial connector here is to realize that part of the reason proto-writers don’t notice they are doing this is because they don’t know how to read. Eighty percent of what I do every semester is teach students how to read like writers, that is, with attention to structure and the felicities of well-written prose. So the two aspects of my book are necessarily joined: you can’t teach people to write simply by telling them what they are doing wrong; you have to show them where it is done right, that is, you have to show them how to read.

Once you learn to read you can teach yourself how to write. Literature is an encyclopedia of technique.

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Dorsel: Over and above influence, are there any principles or rules of thumb you’ve learned from other writers that guide your work?

Glover: Walker Percy once did an amazing self-interview for Esquire Magazine. He called it “Questions They Never Asked Me.” In the midst of some witty back-and-forth with himself imitating a bad interviewer, he makes this startling statement: “A novelist these days has to be an ex-suicide. A good novel—and, I imagine, a good poem—is possible only after one has given up and let go.” Percy was a Catholic so he was playing with fire when he wrote that. He wasn’t joking.  He was speaking of the self exposed under the sign of death and the consequent shedding of vanity, the true enemy of art.

Walter Benjamin in his essay on Leskov, “The Storyteller,” wrote: “Death is the sanction of everything that the storyteller can tell. He has borrowed his authority from death.” Neither of these writers mean quite the same thing, though they are using similar words. Benjamin is talking about a figure and ground structure, the story figured against a background of death, the authority, the motive, the significance of the story deriving in part from that background. Percy is talking about a quasi-mystical subjectivity, the authorial self giving up vanity, ambition, competitiveness, influence in the face of death (which proves none of these is important), his authority deriving from the freedom of someone who realizes nothing matters and he can do what he wants. “As for me,” he writes, “I might try a little something here in the wet sand, a word, a form…”

— Vivian Dorsel & Douglas Glover

Apr 152012
 

Diane Lefer’s latest Letter from Bolivia is a rare treat, a look at one of the world’s great carnivals in Oruro. I mean here carnival in the old sense, the ancient sense, the Bakhtinian sense of the world turned upside-down for a moment, the modern world, the day-to-day, briefly, obliterated, when work stops and the dancing begins and the lords bow low to the workers, and shape-changers and mythic beings walk in the daylight. What you have to imagine as you read through this piece and look at the pictures is that you are not so far removed from this world as you think, that scratch a North American and you’ll find someone whose ancestors, four, five, eight, ten generations back, still danced at carnival, still harboured some vestigial belief in the forest gods (of Europe, of the East, of Africa). Part of what it means to be modern is to feel nostalgia for the ancient oral (not the primitive but the pre-literate, before the invention of writing) culture we have left behind. Such nostalgia is paradoxical; we think we’re better, but, goodness, that old world looks so rich and exciting and, yes, fun. (I can hear Diane saying, yes, yes, but stop being so intellectual about it.)

dg

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Oruro is an old mining town on the altiplano about four hours from Cochabamba and home to one of the most famous Carnaval celebrations in the world. My friend Jimena’s musical group–which you last encountered during the raunchy celebration at a Cochabamba restaurant–was invited to participate in the Saturday night procession.

Carnaval in Oruro is not a dancing-in-the-streets affair. Instead, thousands of participants in elaborate costumes dance and parade to honor La Virgen de la Candelaria, more commonly known as Our Lady of the Mineshaft as miners trust her to protect them underground.
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“They dance for faith, only for faith,” explained Jimena’s father who was born in Oruro and whom I accompanied to the church where he knelt a long time in prayer.

Jimena, who—in addition to her teaching degree and artistic work—has a degree in theology and is a contributor to a weekly radio show exploring religion from a woman’s point of view, dismissed the idea. “A lot of people dance because they like to dance,” she said and she sees nothing wrong with that. (She also loves pasta.)
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Streets in the center of town are lined with stalls where dancers can get false braids and makeup. Among them, Jimena’s aunt, getting ready here:

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And, later, dancing with her group, waving at the camera.

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We were made welcome at the family home where the ground level patio is her uncle’s mechanic’s workshop, her cousin’s project for his engineering degree hangs over the dining table (and makes my friend Tami look intelligent indeed)

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and the guest room is up a ramshackle exterior staircase of wooden planks, not all of which were all that sturdy or even present.

Jimena and Tami went off to find the musicians they would be joining. Jimena’s grandmother held places in the spectator bleachers for the family and for me.
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All day Saturday and until late at night the Carnaval groups take over the city.

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Kids spray each other with foam. Vendors sell snacks and drinks.

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And plastic raincoats. After all, it’s the rainy season. (Though we were lucky and the weather threatened but stayed fine.)

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I lasted only until about 1:00 AM. Later that night, needing the toilet which was located at the back of the patio. I slowly negotiated the steps in the dark. I had almost reached my destination when the guard dog came at me. I flew back upstairs condemned to hold it in till morning.

My friends didn’t return till I was already on my way out again. At dawn, after drinking and carousing, they went to El Alba, when people cram themselves into the church for morning service and where, alas, the crowded conditions are ideal for pickpockets. One friend lost her cell phone; another lost her camera and her wallet.

The processions begin again. Early in the morning, Alejandra is ready to leave our room wearing her folkloric dress.
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Some take the stairs up the steep hill en route to the church:

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Inside, one of the side altars is cut out of the rock, giving the appearance of the entrance to a mine.

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More than 50 groups joined the procession, each with its own brass band, some of them 300 pieces strong.
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Some of the costumes celebrate the many different indigenous cultures of Bolivia, from Amazon to altiplano. No getting away from cell phones.
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Under the leadership of the socialist president Evo Morales, Bolivia changed its name from the Republic of Bolivia to the Plurinational State of Bolivia, making the multicultural nature of the country (and its more than 50 different ethnic groups) official.
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The dancers seen below are called Tinkus. Tinku was once bloody ritual combat. No one gets hurt in the dance.

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“Saya” is the music of the Afro-Bolivian community. To some, these Saya dancers are merely amusing and some may object to the blackface, but the purpose of the dance is to commemorate and honor the Africans who were brought to work as slaves in the silver mines of Potosí, enriching the Spanish Empire.

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Most of the women dancers are young and pretty and wear short skirts.


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.But Carnaval is about community, not about looking like a model.

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Diabladas–dancers dressed as devils–appear with flashing eyes and some with actual flames erupting from their headdresses.
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I missed the culmination of the event on Monday when, I’m told, every year the devils are defeated by the angels.

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One might suggest that Our Lady of the Mineshaft is actually Pachamama, the indigenous divinity we would translate at Mother Earth. Satan? That’s Tío (Uncle) Supay, the Lord of the Underworld. She offers the fruits of the earth. He sends earthquake and volcano and destroys those who venture into his realm.

But what do I know? I was there so briefly and my questions didn’t always get clear answers. For example, I acquired this figure made of tin from a vendor of indigenous charms.
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She was also selling items used in the Coa rite, including preserved llama fetuses and ritual herbs, incense, and sugar figures showing what the supplicant wants: e.g., livestock, a house, US dollars.
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Sacrificial objects. Notice Star Wars paraphernalia in the background.
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The coa is a sort of hoe with a sharp point traditional to indigenous agriculture. Before the ground is broken for planting, it’s important to ask Pachamama’s favor.

As for the tin charm, I sort of understand you’re supposed to bury it wishing for prosperity, but when I asked a friend what it’s called and what you do with it, she answered, “I’m a Catholic. I wouldn’t know anything about that,” before she proceeded to make an offering to Pachamama.

So please enjoy the photos and take my commentary with a grain of salt! And maybe you can tell me why some of the devils feature crosses on their attire.
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Or Our Lady.
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—Diane Lefer

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Diane Lefer is a playwright, author, and activist whose recent books include The Blessing Next to the Wound: A Story of Art, Activism, and Transformation, co-authored with Colombian exile Hector Aristizábal and recommended by Amnesty International as a book to read during Banned Books Week; and the short-story collection, California Transit, awarded the Mary McCarthy Prize. Her NYC-noir, Nobody Wakes Up Pretty, is forthcoming in May from Rainstorm Books and was described by Edgar Award winner Domenic Stansberry as “sifting the ashes of America’s endless class warfare.” Her works for the stage have been produced in LA, NYC, Chicago and points in-between and include Nightwind, also in collaboration with Aristizábal, which has been performed all over the US and the world, including human rights organizations based in Afghanistan and Colombia. Diane has led arts- and games-based writing workshops to boost reading and writing skills and promote social justice in the US and in South America. She is a frequent contributor to CounterPunch, LA Progressive, New Clear Vision, ¡Presente!, and Truthout. Diane’s previous contributions to NC include “What it’s like living here [Los Angeles],” “Writing Instruction as a Social Practice: or What I Did (and Learned) in Barrancabermeja,” a short story “The Tangerine Quandary,” a play God’s Flea, and an earlier “Letter from Bolivia: Days and Nights in Cochabamba.”

Mar 232012
 

Carnival is an ancient tradition, the time when the world is up-ended, the powerful serve the poor, the genders transpose, and animals dance with humans, a subversive and ecstatic ritual that is both hysterically comic (don’t miss the phallic pitcher photo below) and healing. But by inverting what are often highly stressed social polarities, carnival also exposes the wounds it’s meant to salve. Diane Lefer, who makes a habit of inserting herself and her art into the uncomfortable rifts in our cultural discourse, has just been to Bolivia where she participated in a deeply joyful yet disturbing version of carnival, the Día de las comadres, a holiday when men are supposed to celebrate their female co-workers. In this surprising and ribald  essay, with typical honesty, Diane lays herself open to the ambiguities of her experience — an ebullient and apparently liberated female sexuality, hidden violence, and her own mysterious and troubled reactions to the event.

Diane Lefer is, yes, an old friend of mine. She was once a colleague at Vermont College of Fine Arts. I interviewed her when I hosted The Book Show, my weekly literary interview radio slot at WAMC in Albany, NY. And she has contributed multiples times — plays, stories, and essays — to NC. See her professional bio below essay, including the new book coming out soon.

dg


What does the survivor of violence need in order to heal?

Because I know many survivors of so many kinds of violence, it’s a question I often ask myself. I’ve begun asking it as well in the arts-based workshops I’ve developed to boost reading and writing skills while promoting social justice. In Colombia, a word that came up over and over again was “justice.” In the US, people often say “a voice.” In Cochabamba, Bolivia, the word was “love.”

And though I arrived in Cochabamba with some trepidation, I felt immediately loved and embraced. I’d been invited by Edson Quezada, the founder and director of the nonprofit organization Educar es fiesta, to share my techniques. But the invitation had come because I was supposed to be collaborating with Argentinean theatre artist Silvana Gariboldi. A dispute over gas fields closed the border between Argentina and Bolivia. Silvana couldn’t cross. I ended up in Bolivia alone.

Edson Quezada, known to all as Queso (or Cheese, from his last name, not because he’s the Big Cheese) founded Educar es fiesta just over ten years ago based on the conviction that training in the arts is training for life, that happiness is a child’s birthright and that learning must go hand-in-hand with joy.

The teaching artists and facilitators in the program have taught circus and theatre arts to hundreds of young people living in difficult circumstances while offering support to families in crisis. The organization earns money through sales of tickets to their shows and receives some grant support from Caritas, an Australian organization and — this blew my mind — the foreign aid program of Liechtenstein.

Educar es fiesta works in three locations: a circus tent (where I offered writing workshops to kids sprawled out on the floor); a southern neighborhood, home to Quechua-speaking migrants from the rural areas, where a boy was proud to point out my home — Los Angeles — on a globe; Educar es fiesta had been invited to use the headquarters of the agricultural workers’ union, but we were displaced when a middle school was — oops — suddenly demolished to make way for a new highway. We scrambled to set up a new location. (It’s all about improvisation).

Edson had warned me to bring a sleeping bag; I would be living in the office. But by the time I arrived, a camp bed had turned up and the room that usually stores musical instruments, masks, and art supplies had been turned into my bedroom.

I liked life in the office. During the day, cows and sheep wandered the neighborhood grazing in the parks and the shrubs in front of the houses. It was quiet at night. In the morning, I could fix myself a cup of coca tea and wait for the team to arrive. Bolivians aren’t much for shaking hands. Instead every person who walked in the door greeted me (and each other) each day with a hug and a kiss.

The children in the program get hugs and kisses too, something that is, unfortunately, forbidden in the United States.

Doña Ceci told me her brother lives in Miami which is where her niece and nephew have been raised. “They are very strange children. Very cold,” she said. “They don’t let you hug or kiss them.” When she asked her brother about it, he said, “It’s what they teach them in school.” Ceci works full-time as does her husband but they have trouble making ends meet. In spite of this, she said, “I’m glad my children are growing up here instead of there.”

It’s not that members of the Educar es fiesta team are unaware of the sexual abuse of children, and they know that some of the kids who come to them are survivors. They are never alone in a room with a child but there is no prohibition against warmth and affection.

When the children are gone, life in the office can become more . . . well, adult.

February 16 was Día de las comadres in Bolivia which meant that all over town, male workers had to celebrate their female colleagues. In the Educar es fiesta office, the men (some in drag) offered us serenades and humor raunchy enough to be considered sexual harassment in the US. They danced with us. Then they cooked and served a great lunch — and cleaned up afterwards.

Día de las comadres is also Girls Night Out. Jimena and Alejandra — two of the teaching artists — belong to an all-female folkloric group. They invited me along on their gig at a family restaurant which that night should have lost its presumed PG rating.

More than a dozen large women of a certain age (hmmm,  like my age?) drank pitcher after pitcher of chibcha, the local alcohol. We danced in a circle and then snaked out into the pouring rain and back while the waitress circulated from table to table, flipping up her apron to reveal a mighty long strap-on. My friends sang in Spanish and in Quechua and played traditional music on drums and sampoña pan-pipes. The restaurant owner sashayed through the crowd carrying a huge boy doll to which she had attached pubic hair, balls, a correspondingly huge dick complete with semen dribbling from the tip, and a sign reading 1 boliviano la tocadita. (14 cents for a little touch). She also put a male-organ-enhanced cap on my head. First time in my life I’ve danced the night away with a penis bobbing from my forehead.

Sorry, no one got photos. (At least none we are willing to share).

“Is Día de las comadres always observed this way?” I asked one of the musicians.

“It’s not my way,” she answered.

In the morning, back at the office, Hernán said it probably had more to do with the excesses and role reversals of Carnaval which was about to begin. “It’s an unfortunate part of our culture, of our machismo,” he said.

“But it makes fun of machismo,” I argued.

“Do you think a woman who’s been assaulted finds it funny?” he asked.

Much as I would like brutality to be rendered ridiculous — because looking ridiculous is surely something the ultra-macho will wish to avoid — and much as I had enjoyed laughing, I was confronted once again with my question: What does the survivor need?

“On our day — día de los compadres — I didn’t like what the women did to us either,”  he added.

*

The whole city shut down tight for a two-day holiday so I holed up in the office with potatoes, hominy, cheese, bread, hot sauce, peaches, and about a pound of llama meat while I worked on the pedagogical guide the program requested — step-by-step instructions of everything I presented in the workshops and discussions, including Objectives, Methodology, and Outcomes for each exercise. Yikes! just the kind of structure I´d managed to avoid all my life. (Though maybe once I translate it into English, I’ll actually find it useful at home). Willmer will have to correct the Spanish and add the accent marks I couldn’t seem to find on the keyboard, which presented its own challenge since the arrangement varies from the English keyboard and the letters were missing from several of the keys. And I imagine we’ll have some conversations via email when he discovers I couldn’t always distinguish between Objectives and Outcomes. (Willmer also tried to teach me how to eat a salteña without dripping gravy all over myself and the immediate vicinity).

One of the women came to check up on me.

So I asked her, “Día de los compadres. What did you do to the men?”

“We made them drink from a pitcher.”

It took some prompting, but the pitcher came out of hiding.

“Can I take a picture?”

“No!”

“Please.”

“OK. But I don’t want to be in it.”

“Please.”

“OK. But promise you’ll never show it to anyone.”

“Please. People will enjoy it.”

“OK. But you have to do something to block out my face.”

We laughed together.

But Hernán’s objection wouldn’t go away.  Would this picture be amusing to someone who has lived through the horror of rape?

So I’m still asking what the survivor needs.

Maybe laughter isn’t the answer. But surely the day when she’s able to laugh again, she’ll know how far she’s traveled on the road to healing.

—Diane Lefer

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Diane Lefer is a playwright, author, and activist whose recent books include The Blessing Next to the Wound: A Story of Art, Activism, and Transformation, co-authored with Colombian exile Hector Aristizábal and recommended by Amnesty International as a book to read during Banned Books Week; and the short-story collection, California Transit, awarded the Mary McCarthy Prize. Her NYC-noir, Nobody Wakes Up Pretty, is forthcoming in May from Rainstorm Books and was described by Edgar Award winner Domenic Stansberry as “sifting the ashes of America’s endless class warfare.” Her works for the stage have been produced in LA, NYC, Chicago and points in-between and include Nightwind, also in collaboration with Aristizábal, which has been performed all over the US and the world, including human rights organizations based in Afghanistan and Colombia. Diane has led arts- and games-based writing workshops to boost reading and writing skills and promote social justice in the US and in South America. She is a frequent contributor to CounterPunch, LA Progressive, New Clear Vision, ¡Presente!, and Truthout. Diane’s previous contributions to NC include “What it’s like living here [Los Angeles],” “Writing Instruction as a Social Practice: or What I Did (and Learned) in Barrancabermeja,” a short story “The Tangerine Quandary,” and a play God’s Flea.

 

 

Jul 062011
 

In the shade of the tent

Diane Lefer has contributed a story, a “What it’s like living here” piece, and a play to Numéro Cinq (see the table of contents). She’s an old, old friend, a former colleague at Vermont College of Fine Arts (dg interviewed her when he has his radio show at WAMC in Albany in the mid-1990s). When we posted her play, she was in Colombia teaching writing—she missed the excitement. But here’s a fascinating account of her trip and the place where ideology and art and teaching and practice form a pragmatic nexus. It’s exciting to read, a reminder that there are parts of the world where art is not merely for contemplation and self-expression. I would have called this a telegram from the front lines, but really the front lines are everywhere.

dg

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Writing Instruction as a Social Practice:

or What I Did (and Learned) in Barrancabermeja

by Diane Lefer

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Friends and family expressed concern when I said I was going to Colombia. Isn’t it dangerous? So I got a kick out of the tourism video Avianca showed en route: Colombia! The risk is that you won’t want to leave!

Apparently something of the sort happened to Yolanda Consejo Vargas, dancer and theatre artist born in Mexico, and her husband Italian-born director Guido Ripamonti when they found themselves in 2007 in Barrancabermeja, specifically in Comuna 7, which began as a neighborhood of squatters–people who’d been driven out of the countryside by violence, had landed in the city and were struggling to get by. The area was controlled by the guerrilla forces of the ELN. Then rightwing paramilitary death squads swept in, disrupting a Mothers Day celebration in 1998, killing and disappearing civilians, including children, while the Colombian military failed to intervene. The people of Comuna 7 organized, intent on reweaving the social fabric and creating a culture of peace. They set up what they termed an “educational citadel” to keep their kids in school and prepare them for a socially responsible future. Impressed, Yolanda and Guido wanted to be part of it. They moved in. As directors of the Centro Cultural Horizonte, they offer classes in theatre, dance and creative writing. More, they train their students who then go to the primary schools in the most marginalized neighborhood of all as volunteer arts instructors. It was because of Yolanda and Guido that I flew in May to Colombia.

Yolanda with young people from the Cultural Center

Read the rest of this entry

May 262011
 

It’s a pleasure to introduce the first play ever published on Numéro Cinq, God’s Flea by Diane Lefer (wise friend, former colleague at Vermont College of Fine Arts—in the mid-1990s, when I had a radio show, I interviewed her, still have that tape). God’s Flea is an uproarious piece of political folk theater. Set on the Arizona-Mexico border, it borrows from the tradition of carpa, a Mexican popular theatrical form something like vaudeville, full of stock characters, slapstick, broad comedy and topical comment. But it also draws plot inspiration from a 19th century Colombian short story which, in turn, draws its inspiration from folktale and legend. This is the kind of theater you don’t see on Broadway, but it makes you think about what theater is and should be. It speaks to the people, the impoverished (lots of those around these days) and oppressed; it speaks of miracles and saintliness; it tells a joke, reveals horrors, pronounces a moral lesson. Jesus and Death and Sheriff Arpaio are characters; the good man at the center of the story is a gambling addict. The staging is quick and breathless, using lighting to switch scenes; actors change costumes onstage, on-the-fly. It’s a treat. (And don’t miss Diane’s earlier contributions to the magazine: her story “The Tangerine Quandary” and her “What it’s like living here [Los Angeles]” essay.)

—dg

Tomás Carrasquilla Naranjo was a 19th-century Colombian author and his story “En la diestra de Dios Padre” (In the right hand of God the Father) became a classic. It’s about a humble and saintly man whose generosity to Jesus and St. Peter (in disguise, of course) earns him five wishes. I love it that the story is written in rural vernacular. I don’t relate to its piety. So when Fernando Castro asked me to create a contemporary adaptation in English, I was relieved when he agreed with my plan to transfer the action to the US-Mexico border, make the greedy sister the main character, and create a version atheists could accept while retaining the underlying values of Catholic social justice teachings. Instead of Sunday School lesson, my genre model was carpa, or Mexican vaudeville, a style known for using comedy, stock characters, and physical humor to address sociopolitical issues. In this case, immigrant rights—a movement I’ve been involved in for years.

—Diane Lefer

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God’s Flea

a play by Diane Lefer

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inspired by the classic Colombian short story,
“En la diestra de Dios Padre” by Tomás Carrasquilla Naranjo

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DOÑA GOLOSITA, greedy middleaged woman, played by a cross-dressed male, and not an attractive sight in spite of her oversize chichis

PERALTA, her brother, humble and pious, played by a cross-dressed woman

Two INTERROGATORS in ski masks

Note: INTERROGATOR, played by female, also plays SHERIFF ARPAIO, JESUS, DEATH; the other, male, also plays ST. PETER, MARUCHENGA (the maid), DIEGO (the gardener), CABBIE, CONGRESSWOMAN

Time and Place: Today. The Arizona-Mexico border.

Set: A swivel chair (the torture chair). A trunk. A kitchen counter or shelf upstage.

Continue reading »

May 072011
 

Herewith Diane Lefer’s startling look at Los Angeles, the city where she lives. But this isn’t the Los Angeles of glitz and glamour, of Hollywood and Beverly Hills. Diane’s Los Angeles has more in common with the LA of the movie Chinatown, a city of murky secrets and vast, ancient corruption. Finding her inspiration (she tells me to thank him) in Keith Maillard’s essay “Richland” recently published on NC, she takes an apocalyptic look at what is known as the Santa Susana Field Laboratory, now a toxic nuclear Superfund site. Diane’s view of LA is trenchant, bracing, and passionate. It will surprise you and sadden you, much the way we were surprised and saddened reading Keith’s memoir.

Diane is a dear old friend, also a constant reader of NC. You should also check out Diane’s story “The Tangerine Quandary” published here last year. In the intro to that story, I mentioned Diane’s work with a California prison inmate, Duc Ta. For readers interested in following the Duc Ta story, here is a link to Diane’s essay “Facing Life,” from Connotation Press.

—dg

What It’s Like Living Here

from Diane Lefer on Los Angeles, California

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As a New York City transplant to LA some years back, I dreaded having to drive. I found an apartment a block from a major intersection where I can walk to most of what I need and have pretty good—at least for LA—access to public transportation. But once I got used to being behind the wheel, having a car liberated me. The New York subway system is such a gift to humanity, it ought to be recognized as such by UNESCO, but without a car, New Yorkers are confined to urban life. In Los Angeles, a short drive takes me to canyons, mountains, desert where I can cross paths with coyotes or turn back on sighting mountain lion tracks. (I also once cut a hike short when I encountered a Charles Manson lookalike not far from where The Family once lived.)

Some of my favorite trails are up through the sandstone and shale rock formations and cliffs in the northwest corner of LA at the Ventura County line. I long thought if I could ever bring myself to leave the center of town, this is where I’d want to be, in one of the residential communities tucked among the cliffs or at the base of all this fabulous sedimentary rock that was deposited 65-85 million years ago. I did wonder if I’d be able to find congenial company in an area where it seemed the main employers were the adult entertainment industry and various defense contractors. I haven’t met any porn stars, but whenever I headed up Woolsey Canyon Road to Sage Ranch Park, it was impossible to miss the Boeing checkpoint and guardhouse.

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Oct 062010
 

 

Diane Lefer and Duc Ta (for photo details see introduction below)

 

Diane Lefer is an old friend and former colleague at the Vermont College of Fine Arts. Many of you know her. She is what you want a friend and a colleague to be: forthright, hugely funny, smart and a passionate moral being. The last time we ran a workshop together in College Hall, one student called it (in her evaluation) “the Doug and Diane Show.” I do believe we had a lot of fun, and the students had fun, too (and incidentally learned something, a couple anyway). She’s a fierce and kindly person. “The Tangerine Quandary” originally appeared in the Santa Monica Review, Spring, 2010. Here is Diane’s gloss on the photo above. “In 1999, Duc Ta was arrested at age 16 when he drove the wrong kids home from school. One of them fired two shots out the window. No one was hit or injured. Duc was tried as an adult and sentenced 35-years-to-life. I’ve been advocating on his behalf ever since. We did get his sentence reduced to 11-years-to-life making him eligible for parole but he is still locked up. This picture was taken in front of the backdrop in the visiting room where you have to stand if you want a photo taken while visiting. We call it Jail Break.”

dg


The Tangerine Quandary

By Diane Lefer



 

Theo watched the Orthodox schoolgirls at the corner, long-sleeved shirts, skirts below the knee, high socks in the 80-degree heat, and hoped they were there for him. One reached with both hands to do something with her hair, her water bottle tucked between her thighs so it stuck out like an erection with a blue head. Then the light changed and they crossed and caught up to the girl who stood absolutely straight as she dribbled a basketball. What are they doing on a basketball court, he thought, but there they were, going to the park, and he to the bookstore, and damn but they would have made an interesting audience.

What was wrong with him that he was still too shy to approach a gaggle of teenage girls and say, “Come here. I’ve got what you’re waiting for.”

 

He’d come by bus and wandered a while, trying to figure out how to enter the mall itself rather than the car-park structure, then found himself on fake cobblestones, rolling his carry-on bag amid the crowds and the burbling of recycled water in the fake stone fountains, then past the multiplex theatre and the clothing stores. Pigeons huddled beside the decoy owl on the bookstore roof, unafraid, and taking advantage of its shadow.

He studied the posters in the window. So many photos, so many names, so many famous people he’d never heard of. His own claim to the Walk of Fame: a $15 bunk in the hostel on Hollywood Boulevard. Inside the store, the air conditioning hit him, less a greeting than an assault. Not as bad as the BBC interview of course, being called a bottom feeder, a canker worm and parasite. The Brits do have an abundant command of entomological and ichthyological invective. The presenter never even worked his way up to anything warmblooded. Here he finds piles of books on display, not his, more posters and book covers and faces, not his. People should have heard of—he wouldn’t presume to name himself—but they should have heard of, cared about, come out to honor her. Anne.

If people would only ask the right questions, such as: Why here, why now?

He’d answer, The Savior would have to appear among the most despised people on earth.

But she’s an American.

Precisely!

“I’m Theo Carlisle—” and the clerk looked right through him. Even Shmuley had turned himself into a celebrity now—or, depending on your point of view, an embarrassment, really, a Hasidic rebbe writing the joy of kosher sex! But if anyone should have appreciated Anne Easley, once upon a time it would have been Shmuley.

 

Now Barnes and Noble welcomes Theo Carlisle, Oxford University scholar and the distinguished author of Amber and Fur.

“Oh, are we starting already? Yes. Well, since there are so few—” He tells himself Salman Rushdie once read to an empty hall. Security was so tight, no one got in. Theo wonders if he actually read or spoke. To the security guards, perhaps? Here, there’s a girl, slim and dark; Mr. Gray Ponytail in a peace sign T-shirt, probably doesn’t even know it’s the symbol for phosphorus; middle-aged woman with an amber necklace, obviously has no idea what the book’s about; and the only one who looks like he’ll understand the science, probably from CalTech given the smug look on his face as he pushes his glasses back up his nose, he’ll be able to make a life in science, unlike Theo. Even the woman who introduced him has walked away. And he’s supposed to read from the book but he’s put his reading glasses somewhere and there’s something unseemly it seems to him to start patting himself, reaching into pockets. More likely it’s in one of the pouches of the carry-on. Yes, yes, he put the glasses in one pouch, the gun in the other, but he’s not sure which and mustn’t chance opening the wrong one. So:

“As the Bard—Shakespeare—tells us, There’s a special providence in the fall of a sparrow. Those words occurred to me directly I came upon a 1956 journal article by Dr. Anne Easley who was then pursuing her research at Los Alamos National Laboratory.” Without the damn glasses, he’s got to improvise. “Here was someone who was mindful of even the smallest, who found the great in the simple.” Not bad, he thinks. “She moved us closer to unlocking the secrets of the universe by rubbing glass with human hair, and rabbit fur with amber. She took us into the future by looking back to a study that was abandoned by the end of the 18th century and for her efforts, she paid a great price.”

The woman with the necklace stands and leaves. Acknowledge her departure or not? He could say We know matter is neither created nor destroyed. Thereforeif more people are being born than are dying, either people today have less matter to them, less substance, hence the shallowness of contemporary life—Then, with a chuckle he would correct himself: That’s a misapplication of science, of course. Let’s not confuse physics and metaphysics. You Americans have the notion that a Hindu or Buddhist has an intuitive understanding of particle physics. Trust me, in India, one learns the maths.

“Yesterday, I was in Las Vegas,” he says, “a city proud of its role in the testing of nuclear weapons,” where, he might add, people think redemption happens in a pawn shop. “As though weapons of mass destruction give the place legitimacy, you see, it’s not just gambling and sin, but gravitas, a serious place—and it is serious, you know. Monumental architecture. Fascist architecture. The place frightened me, and what keeps us stuck here if not gravity? Something keeps us stuck.” For a moment, he is stuck, uncertain what to say. “Those white condominium towers going up near the Strip—they look just like the white shafts over the underground nuclear test sites. This is not what Anne Easley was about.”

What she is about, the words he wants to speak aloud, the selling point of the book though obviously it is not helping sales, the most controversial claim—somehow he can’t. If only the Orthodox schoolgirls had been there.

The peace shirt ponytail speaks: “Isn’t it possible she focused on the 18th century because she wasn’t intellectually equipped for the theoretical physics of the 20th?” The man is smirking as though thinking don’t even try to put one over on us with your posh accent. They never get it, thinks Theo. I’m not posh. I’m from New Zealand. And how is it possible to be both claustrophobic and agoraphobic at the same time, but that’s exactly how he feels, trapped underground in a high-ceilinged tunnel, no air but endless space, he’s a speck in all that tight enclosure, trapped inside walls he cannot reach in a world without end. He thinks the single atom you cannot even see contains such power. As he does. Stephen Hawking can keep his Equalizer, the computer program he uses to communicate. Theo’s gone him one better. He has the great American equalizer. Amazing what you can get in Vegas, hand over the cash, no questions asked. You do need a permit for a concealed weapon in Nevada and he’s not a resident so he probably couldn’t get one which wouldn’t be valid in California anyway, but if it’s concealed in your luggage not on your person it’s not a concealed weapon. Language lies.

The slim dark girl isn’t looking at him but rather at her hands folded over her purse. The world is killing all of them slowly. Climate change. Toxins. Disappointment. But now She is come. At any rate, that’s what he has written.

 

Earlier, on a plane being held at the gate at Logan, her seat belt fastened, carry-on stowed beneath the first class seat in front, Liza took a calming breath, then another, telling herself it was a chance to call home while cell phones and other electronic devices were permitted. “Victoria, it’s Mommy,” while the woman in the next seat seemed to be watching, judging: This mother has learned appropriate behavior but it doesn’t come from the heart. It was none of her damn business, though Mommy in such a brisk tone of voice, even to Liza’s ear, rang false. She couldn’t help it. The tone came from work, no different really from Janine next door who simpered in adult conversation after a day of teaching second grade. Liza never could bear being spoken to as if she were a child and she would like to believe that Victoria felt the same. Her daughter insisted on being called Victoria, not Vicki, though probably only because Janine’s brat had been calling her VapoRub. And I’ll have to stop calling myself Mommy, but mindful of the passenger beside her, she said, “I miss you already, sweetie,” and tried hard to simper.

I love my daughter. I love my aunt. OK, it had been seven years since her last visit but who paid for Aunt Anne’s upkeep for God’s sake! And that was uncertain now, not because of their argument, but outsourcing. Downsizing—what they now called “right sizing”—Orwell would love it. And what do you, Ms. Investment Banker, know of Orwell? I’m an educated woman! And right now she’d taken time off and the markets were doing god only knows what—“capsizing” would be the word—and Anne refused to take her own situation seriously. “Your sister is upset about the book,” Liza had warned her on the phone. “Oh, has she read it?” “She overheard people talking about it at the Symphony.” “Oh dear! Not during the Mozart, I hope!” Anne turned anything about Patrice into a joke. How on earth had they come out of the same womb? Embarrassed, Liza corrects her own thought: same home.

It’s getting hot, even a seat in first class is uncomfortable till they turn on the power and, with it, the air. At least she can remove the jacket of her St. John suit without banging her elbow into this judgmental—or so she’s judged her—woman in the next seat. She pulls, she shrugs, she hears the lining rip. Her stomach falls. She was about to phone Mother, but not now, she can’t hear that voice now, the voice of the mother who for whom any broken toy or soiled clothing stood for Liza’s fallen nature, tantamount to sin. You could disagree with Patrice—and Liza did, you didn’t have to believe what she said—and Liza didn’t, but the words still lodged inside, solid as rockhard fact. Oh, Mother! There are other ways to live. That time in Dubrovnik in 1984—apologies, Mr. Orwell! And why apologize, why is she always saying excuse me to someone, what, really has she done wrong?, there to hear the pros and cons of emerging-market currency floats. During a break, she’d walked the cliffside and was suddenly surrounded—momentarily alarmed—by what seemed a mob of young Turks. Computer science students from Istanbul, explained their professor. He spoke good English and told her he brought a group each year for an international conference that also served as a rite of passage. He led them each time to this very lookout point above the beach where they could gaze down upon the European women sunbathing nude. The boys watched the women, Liza watched them—those sweet smooth-skinned Muslim boys. Thunderstruck at their first sight of a woman’s body, all at a sweet clean distance. They stood against the sky, nothing lascivious about their posture. Stunned, in awe. Their upbringing even stricter than her own and she’d thought, What if this were the truth about the Garden of Eden? When Adam and Eve first become conscious of their bodies, instead of being ashamed, they are stunned with their own beauty. Instead of mindless enjoyment of the Garden, for the first time, they appreciate what they have. And they are not driven out by some angry god. They hurry off of their own free will, excited by the desire to see and know the whole world and protect all of Creation from harm. Oh, fuck it. Her jacket slithers. The lining bunches. The damn book has her thinking theologically. Sit still, she tells herself as she wants to squirm, to remove the jacket, straighten it out, sit still, she might as well try to hold back a sneeze. She takes a deep breath, another, counts her breaths. Aunt Anne could have saved her from this, from being the control freak’s neurotic daughter—she knows neurotic is no longer a diagnosis but so useful as an adjective. If only, in her life, someone had looked at her the way those boys looked at the women on the beach. Before Yugoslavia was torn apart by war. Before terrorists decided the lovely Turks were too secular. Before Liza met and married the man who was not in awe of her body but was, most of the time, her best friend. Now her aunt has brought trouble on them instead of solutions. My fault, Liza thinks. If only I’d been there for her she would never have been taken in by this—this—she doesn’t know what to call him. Exploiter. Charlatan. My fault, she thinks, I was taken in too.

 

Anne didn’t feel like getting up. Ordinarily she wouldn’t have to. The advantage of being old—not so old—and infirm—not so infirm, it comes and goes, and yesterday she was quite ambulatory. Today? Well, you never know. And she used to think MS happened only to disagreeable people.

Je suis fatiguée, she said aloud. A person gets tired doing nothing. All her fault that the world was in such disorder, her being the Savior and all and not having the energy to bother. Poor Theo. And if she wanted a cup of tea—she did—she’d have to get up and make it herself. She couldn’t abide the communal dining room. Today at least with Theo and Liza en route, she wouldn’t be bored. There might even be fireworks. Not quite Destroyer of Worlds, but still…

Of course at the moment, it was only Iraq and not the whole world we were destroying. A little more than a year of the grand experiment, to see if we could kill as many civilians as died with the bomb she had not helped to develop. Theo wrote she’d been a pacifist and she most definitely was not though she’d probably like herself better were she a good enough person to be one. At least he got the science right. Which isn’t easy.

He made you feel important, Liza accused her on the phone. No, that’s a young person’s need. He made me feel useful. There was so little pleasure left in living but she hung on. It was years since she’d had anything to contribute. It could only be greed then, plain American greed, the habit of demanding and expecting more more more.

Right now the largest possum she’s ever seen is scrambling along the wall just beyond her window. Its naked tail curls around the sickly green wrought iron that tops off the cinderblock. The advantage of a small room: you can see out the window without leaving your bed. And thank you, Mr. Possum. Today, she thinks, I don’t mind facing the wall instead of the courtyard. Something terrible has happened to the animal. It—no, he, she sees the heavy scrotum—has a bloody gouged-out area near one eye, another through the brown-gray fur at the top of its head and then she sees another on its—his, she corrects herself—flank. And the poor creature is trembling. An ugly thing really. Pink snout checking the air, naked tail curling, claws scrabbling on the wall looking like they belong on something reptilian or prehistoric, not on a creature with fur and with blood that’s all too obviously red. He sticks his head and part of his body through the fence, then changes his mind—they do have minds, they think—and slithers back to lie along the wall. A hummingbird hovers less than a foot from that snout, getting Anne’s attention but not Mr. Possum’s. At Lake Bled, with Marius—thank God Theo didn’t include Marius in the book, at Lake Bled as they took coffee on the balcony, she’d watched the hummingbirds dance among the geraniums. Marius laughed at her—large brown moths, not hummingbirds at all. There are no hummingbirds here and she lost that much respect for Europe—old Europe, as Bush would say—how can you love a continent that has no hummingbirds? “Do you object to being called possum?” she asks the creature. Oh, the dining hall. If she ate there, Meriah, the know-it-all would correct her: opossum. We who’ve lost control of our lives need to impose our will somehow, Anne thinks, but I’ve had enough of that to last a lifetime. And Liza, little Liza, coming to visit at last. On the phone, a mosquito hum of complaint vibrated beneath her words, here’s hoping she hasn’t taken after her mother. “Mr. Possum,” she asks, “are you in pain?” Does he even know he’s injured? The shaking might be a mere physiological response. I love you, ugly creature, and the stoicism of animals. In New Mexico there were prairie dogs and coyotes, but they never came right up to her doorstep like the magpies and the skunks. Out alone one night, she lay down on the breathing earth and lay so still, a marmot crept up and lay upon her breast. A marmot, mind you, hardly a totem or a power animal. Theo has brought back her past. The three-legged cat she once had, rescued after he’d been hit by a car and the shattered limb amputated, who stayed jaunty and alert and ran as fast on three legs as some on four. He jumped and hunted and seemed oblivious to the fact that in human terms he was disabled. This possum is surely the largest she’s ever seen. “Why, you look like an alligator,” she says. Dipped in glue and covered with mousy fur.

There was a time when finding a bird’s nest could take her breath away. The thrill of finding a sky-blue egg. But the child’s wonder was destructive, wanting to possess, which usually led to taking apart, smashing, crushing, opening, killing something in order to know it. Maybe that’s why scientists make their greatest discoveries when young. Even if things had been different, my best years were probably behind me, she thinks. The young. They haven’t yet developed the ethical sense, the reverence for life. If adults could only keep the child’s eyes, she thinks, but restrain the wicked hands.

The possum’s head disappears on the other side of the wall, the fat body follows, the tail, curled for one moment more around the wrought iron is the last to be seen. All that is solid melts into air. Some know-it-all she’d turned out to be, losing her security clearance for those seven words. Former colleagues afraid to be seen with her, not even returning her calls. Somehow Theo got wind of none of it.

Over the years, from time to time, there would be one of those feature articles or books, even a panel by the American Association of University Women—they, at least, should have remembered her, celebrating overlooked women of science and so many times she’d let herself think well, maybe—and she’d scan the list thinking she might be included. Nothing. Then Theo appeared.

Time to get up. Out of bed, old girl, she tells herself and laughs. She is risen!

 

Theo watches a very dark black man in an orange vest hoeing some mixture of asphalt and tar into a crevice in the roadway—a very useful job but how often does anyone acknowledge him? Theo says, “Thank you,” and the man looks up, surprised.

“Wouldn’t want you to trip and fall,” he says, and on the sidewalk the homeless woman with at least a dozen plastic roses blooming from her cart mutters, “He’s happy today. Look at him smiling, pleased with himself.” The workman, Theo wonders, or me?

He crosses to the park. Boys have claimed the basketball court, the Orthodox girls are nowhere to be seen. Theo scans the ground, because he remembers being three or four and how he’d found and picked up a smooth capsule-like object, a small round white thing. It was like a tiny egg with a very soft shell. It looked like a tic-tac though in those days tic-tacs perhaps did not yet exist, or at least not yet in New Zealand. The ground was littered with them. When he crushed it, the white layer broke to reveal a lively green sprout within. He’d picked up one thing after another, squeezed them between thumb and index finger, slit them open with fingernails, anxious to see if there was green inside each one. There was. He found, picked up, opened and to his great satisfaction found that green sprout again and again and then forgot all about them until one day, all grown, he remembered. Since then whenever he’s out walking, Theo looks for his little botanical tic-tacs but he’s never seen one again.

He sits on a bench, takes out his mobile, and waits for the radio interviewer to call. The BBC still rankles. On top of it all, the presenter introduced him as a “confirmed bachelor.” Eligible bachelor, if you please. He’d even harbored hope, getting out from behind the computer, he might meet someone.

Anne. He says her name aloud. Mother of the unmothered. Shelter to the dispossessed. Anne of the supernal radiance. And yet…Lie down with a dog, he thinks, get up with fleas, and he had been to bed, not literally of course, with a failure.

 

In the air at last Liza falls asleep. In her dream, she has her period and cannot find a bathroom. A man—sometimes Keith—reaches for her, his lips on hers, he begins to remove her clothes. Her mother interrupts before he can enter her body. She is hungry and a table is laid before her but the food snatched away before she can eat. The flight attendant wakes her, offering lunch, and Liza’s eyes fill again with tears as she says thank you.

“Are you all right?” says the woman in the seat beside her and Liza can’t make out whether she’s expressing concern or passing judgment. She reaches to her pocket for a tissue, the silk lining bunched up behind her, and hears the Velcro-rip sound of damage just made worse.

“Yes, yes, I just—”

On top of it, Liza hates to fly. Who doesn’t these days? And how can she not think of Muslim boys every time she has to board a plane? The jitters she can barely distinguish from attraction. Even Patrice, ranting as she watched the evening news had suddenly stopped, silenced, when Muammar Qaddafi appeared on-screen. Liza was so young when he was the number one enemy in the headlines. Patrice whispered, “He’s aged well.”

The woman in the next seat has a perfect manicure. French tips. So does Liza only hers are not perfect at all. She bit her fingernails as a child to keep them short for piano lessons. As an adult, she hates herself for biting not just the nails but the cuticles, too, down to the quick. It probably counts against her at work. Poor Liza, not quite put together right, and now, a laughingstock. She has always tried to do the right thing. And no one has ever looked at her like that.

Saddam wasn’t attractive, except maybe in an Anthony Quinn or Charles Bronson kind of way. And Muslims weren’t dangerous. They were innocent. Full of passion not yet expressed. They were like her and she’d thought Keith was like her too, waiting for his chance. Patrice hadn’t approved of him, but then she approved of no one. Aunt Anne always thought he seemed a bit on the pink side, “or do they say lavender these days? Not that I hold it against him.”

If he’d just come out and be gay, maybe he’d be more fun. What a pair they made, she with her chewed-up fingers, he with his shoulders slumped. They made a good living, though. No one could deny.

She asks the flight attendant for a Bloody Mary. She’ll really want a drink later, but in the assisted living, no alcohol allowed. It does seem unduly restrictive, it’s not meant to be a sober-living facility but the administration is right to be concerned what with all the medications people take. The only part that is not sensible is that Anne chooses to live in California when it’s a medical fact her symptoms worsen with the heat. Of course there’s air conditioning. And Liza does appreciate the way Los Angeles gives her someplace to look down on. Growing up in Boston, she never had the luxury of feeling superior. One looked to Europe. That summer when the little French girl came to visit? They’d had a cookout. “Is that the sauce?” Claudy asked when Liza reached for the ketchup. “Mais, non!” she’d said. How she could sit with a real French person and refer to such a plebeian concoction as sauce? Now along comes Theo thinking just because he’s been to Oxford he can take advantage. Oh, the days are past, my boy, she thinks, when an American faces Europe with humility.

But what was she, what was Keith, so afraid of? For one thing, the cold eyes at work when she raised questions about risk. Of course there were risks, that’s why there were rewards! And never say what you want, never say what you plan. If you don’t achieve it, Patrice will be there asking Why not? The assumption, always, you did something wrong. Maybe this was why people found religion a comfort. Not because you believed God loved you. With Satan, Hell, damnation, you could give the dread a name. You had rules to help you defeat it. And Theo hadn’t played by the rules. She should have hung up the phone. Instead, she’d answered his questions and he twisted her words entirely out of context. That summer in Vermont when she ran a fever and Mother put her to bed on the screen porch. The jar of dead flowers by the bedside. And when she woke, Anne was sitting beside her and the flowers all in bloom. You see, she could tell the woman sitting beside her, My mother resented Aunt Anne who never walked into the cottage without an armful of wildflowers and I’m crying because I’ve torn my jacket and because it’s easier in the long run to give my mother what she wants, always has been, and that’s why I’ve neglected my aunt. Mother stopped inviting her. She told me I bored Aunt Anne to tears, that I bothered her, kept her from her work. I knew it wasn’t true, but—

Her aunt should have been persistent. She should have reached out for me, thinks Liza, if she missed me, and she must have. I believe she did, but her aunt had no patience for sentiment. I love you, Aunt Anne, and she got in return: So you do have a heart, like an olive has a pit! When Anne’s closest friend died after what the obituary called “a long battle with cancer,” what was it she had said? I knew she was living with cancer but I didn’t know they were fighting. Her aunt was always that way: the airy unconcern, that refusal to acknowledge pain.

They land two hours behind schedule. Liza breathes, breathes again, makes the call. “Mother, I’ve just arrived. No, it doesn’t matter. We don’t see the lawyer till tomorrow.” Oh, just listen to yourself, she thought. Negativity! I could have said We are seeing the lawyer tomorrow, but with her it’s always been about don’t, can’t, no. Until now, her Yes, go see your aunt. Yes, go see my sister. All the rancor in her voice should have burned a hole right through her throat. Upset as Liza was, too, she wanted to make light: It’s a cosmic joke really, with her being an atheist. Aunt Anne with her arm full of flowers. Liza had told the writer, “I thought she’d brought them back to life.”

She flips through the book, to the pages she’d marked with sticky notes. Where was it, what that man had written about her and Aunt Anne and the resurrection of the lilies. Wildflowers, not lilies! Even the simplest facts he distorted. Instead she found, and wondered why she’d marked it:

Stephen Hawking once believed—but believes no longer—that as the universe contracted, people would grow younger. Time would reverse and all living things including us would realize the dream, disappearing back into the womb. But even Stephen Hawking can be wrong. He admits it. And so we must move forward, in stately progression, even though we now move toward the end of Time.

 

The sun slants through the trees dappling light on families with their picnic baskets and Theo thinks again of Shmuley, of those Sabbath dinners in Oxford, world leaders asked to share the simple meal amongst select company. Remarkable for the simplicity. Trestle tables, folding chairs, paper plates and Shmuley’s wife and the other women carrying out platters of roast chicken from the kitchen. Shmuley had a wife, put upon though she might be. Stephen Hawking who couldn’t walk or talk without the Equalizer had a wife while Theo, Theo, Theo is still alone. Still, he was invited to attend. Thrilled and honored. Not even Jewish—or anything, really, his own religious training at that time being sketchy at best—and yet he was included. Of course Shmuley was just wheeling out the Rhodes Scholars to impress Hawking, and then the other motive: You have a publishing contract? Yes, Theo did, with a NY publisher, though all costs subsidized by the 21st-Century Last Things Study Council. In those days, Shmuley’s writing circulated in newsletters and emails. Theo could not have guessed where the rebbe was headed: friends with Michael Jackson, writing a book people actually wanted to buy. Theo walks on a path beneath the magnolias. The Orthodox celebrate four New Years, he knows. Tu B’Shevat is the New Year for trees. If the year renews itself four times, what does that due to Time’s Arrow? He steps on a fallen yellow leaf expecting a satisfying crunch. It gives way, soft, as though he’s crushed a caterpillar. Shmuley wouldn’t think him worth inviting now. Theo paid his own way to New York to lunch with his editor, or rather the editor who replaced his editor. He waited at the reception area, not allowed back to her office, and he imagined word being passed down the hall—writer on board—and doors slamming closed. Dominoes falling. She picked at a salad, distracted. He, too self-conscious to eat. Well. Well. Not the right time for women in science. Feminist angle? We’ve seen too much. Yes. Well. And the religious angle. Was not what we expected. When Donna signed the contract. Donna who quit, or was let go, and went to work for Greenpeace, taking on Japanese whalers—admirable, of course—when she should have been defending him. It was Donna who suggested “Messiah” rather than “Second Coming”—more inclusive of Jewish readers. Those people, she said, buy books. No, he’d like to tell her now, they play basketball.

A pack of boys in oversize white T-shirts passes, sunglasses worn upside-down on the backs of their heads. Should he be afraid of them? He’s out of his element in this country where people lie stretched on the grass and you can’t always tell who is sunbathing and who is homeless and now a child body slams him and doesn’t even say pardon. Children run from one striped tent to another screaming Please, Mom, please! It’s a cat adoption fair and in this he sees not coincidence, but the Hand, and so he goes from tent to tent looking at torties and tabbies and calicos. Anne won’t be allowed to keep it and he certainly doesn’t want to so, inspired, he asks, “Do you have one that’s dying?” A large white man confronts him: “What are you? Some kind of Satanist?” He tries another tent and speaks to a woman who wears what appear to be rabies tags around her neck. “Have you got one that’s dying, about to be euthanized?” He ducks as her face turns so red he expects her fist. “I want to take a sweet creature no one else wants. The stone the builder rejected.” “Why?” she demands. “It’s for my aunt,” he says. “I won’t be able to take it back to New Zealand after—” He swallows hard. “—after it brightens my aunt’s last days.”

 

The late afternoon sun blinds Liza momentarily. She’d taken off her dark glasses when she checked in at the desk in the main house. But now she’s in the courtyard with the bees drunk on pollen and sunlight and she fumbles for the glasses as her heart speeds up a little. Aunt Anne is bound to be stubborn. She doesn’t respect me, Liza thinks, and I do still love her. You were different as a child, she’s said. Intricate. You played the piano, beautifully, with feeling. Overnight it seemed you became hardheaded and pragmatic. I discovered Ayn Rand. We all read Ayn Rand. That’s what you do when you’re young, but even then, you have to realize the only good parts are the people having sex. The prose style and the philosophy are deplorable. Deplorable. What was it with the Easleys and formal speech? We don’t talk like Americans. You spoke French, her aunt recalled. I remember you shouting out, C’est moi! Patrice taught her to say It is I. Never It’s me and how can a child go out into the world and be accepted by other children if she says It is I? Deplorable. Lamentable. Knock knock. Who’s there? C’est moi. Liza sits for a moment on a stone bench and tries to calm herself with the sound of the water plashing in the artificial pond. Yes, I enjoyed talking to him, her aunt had said. Theo speaks my language and you don’t. I could never tell anyone in the family what I was doing. You’ve never wanted to hear about my work either. You do something financial. It’s not interesting enough to understand. But Liza remembers once upon a time Aunt Anne did share her work. Subatomic particles, invisible to the naked eye. It made so much sense to a child who felt small and secret with so much going on inside her. Outwardly obedient. So much turmoil. And she imagined herself shrinking down, entering the atom, cavorting, whirling madly with the electrons.

Now she’s biting off an annoying bit of chipped and broken nail and facing the six-story building that houses the people who are not expected to ever leave their rooms on their own. Aides bring them their meals on trays. “Cell-fed,” is how Aunt Anne put it. Clinic on the ground floor. Funny how the bougainvillea has two colors on a single bush. Not so funny when she gets up, goes closer, and sees the pink turns a gingery orange as it withers. The artificial pond gives off a scummy smell. Some kind of algae or the effluvia of the carp and turtles, dozens of them, plashing and paddling, a few lying in the sun, further ornamenting the ornamental stones. Liza turns away and there’s the maze of rose bushes and bottle brush trees and jacaranda and the rows of attached one-room cottages for the ambulatory. She did a good job finding this place when it all happened so fast, Aunt Anne carried off the ship returning from Alaska, with a flare-up, an exacerbation, whatever they call it, she’d flown out at once. “You can’t live alone anymore.” In the main building, there’s the dining hall, the game room, computer room, music room. “I’m not alone,” her aunt had said. “I live with a very companionable cat.” Minou had been with her almost 17 years. Then—sad, but unavoidable. No pets allowed.

 

The sun reveals the dirt on the windows, like smudged fingerprints as though someone has tried to get in or, Anne thinks, this prisoner, me, was trying to claw her way out. Of course there’s the daily van for shopping—under guard—the aide who’s always alert, lifting the box of tea from her basket: Do we really want caffeine? and Anne, only occasionally defiant enough to say yes. The facility arranges excursions, hours on the bus to Vegas listening to inane chatter, Hilda in the seat beside her announcing she’d always been sickly because her nose was too big for her body. I take in so much air through my nostrils, my lungs can’t handle it. The doctors never figured it out, the word doctors said with a sneer, clearly directed at Anne. I’m not a medical doctor. I’m a Ph.D., and then of course she had to deal with that health aide, just the reverse: You claim to be a doctor but I know you’re just a Ph.D. Anyway, she’s not a gambler. Vegas. Those frightening hotels with their landscaping, flowers, tropical foliage. What poison do they use? Not a bee or bug to be seen. And stay with the group! when she wanted to tour the test site. She’s in her armchair, Theo’s book on her lap. He got the science right. Not bad for a popularizer. She thinks she couldn’t have written it. All those years teaching science at the junior college, a come-down not so much in status as in self-esteem. She was a terrible teacher. Which didn’t stop J. Edgar Hoover from investigating her course—Science and Ethics—when what the hell else can you teach girls who’ve never learned calculus? I just wasn’t any good at it, she thinks, something she has thought so many times before. But the science bits aside, Theo certainly took liberties with the truth. That one absurd sentence. Just one, but enough to make Patrice and Liza blow their gaskets. Well, why not? Her own life had changed with seven words. It took Theo—she counts them—44. It will not have escaped the reader’s notice that certain reported incidents in the life of Anne Easley strongly suggest that this humble woman, now languishing in a modest assisted living facility on the outskirts of Los Angeles, is in fact our long‑awaited Messiah. I’m not humble, she thinks, this place is hardly modest, though this room way too small for a human being with books and papers, computer, and drawers enough to hold all the damn pills. Compazine, prednisone, what else have I got in here that I avoid taking? She doesn’t dare skip the Lioresal, not with company coming and in fact she needs to get herself to the bathroom, now. Being carried off that ship! The shame of it—bladder and bowel, and the terror, her legs not working, body beyond her control. But it was the fear, not her body, that did her in. She gave up her freedom out of fear. Now she lives in a place so damn cramped, closet too small to hold the wheelchair—even folded—and the walker which thank god she rarely has to use. Fluctuations hour to hour, like the weather. Don’t even try to measure my rate of decay. Vertigo? I can take a pill or wait for it to pass. And I’m not exactly languishing. Certain reported incidents. Tony Banerji in the lab when jagged strokes of lightning cleaved the air and he saw me emanate a supernal radiance. True enough. I got him straight to the emergency room. Detached retina. So yes, I saved the sight of the about‑to‑go‑blind. My own episode of optic neuritis, she thinks, in retrospect probably the first manifestation of disease. As for the rest, she’ll have to calm Liza down. Look: it will not have escaped the reader’s notice—that’s echoes of Watson and Crick. It escaped your notice, but the whole thing is obviously a parody, a spoof. And aside from the ridiculous claim, he got almost every personal bit of it wrong. Some of which was her own fault. She flips through the pages. That bit where he has Edward Kohl saying Why would I hire a woman who won’t have sex with me? I might as well hire a man whenwhat he really said was he wouldn’t hire a woman he wasn’t interested in sleeping with. Vanity had urged her on. To avoid repeating that humiliation, she hadn’t set Theo straight. La plus ça change. In spite of the book and the bizarre claims, no one has come to her door. No phone calls, no interviews, no curiosity. No outrage, except for Patrice and Liza.

 

→ 2 ←

 

“Amber and Fur,” says Liza. “Even the title is distasteful. Vaguely S&M.” Then, when she says “Disgusting,” she knows she sounds just like her mother. What a relief the room is so cold with the A/C she can keep her jacket on. No chance the torn lining will be seen. But that shouldn’t matter here. This is Anne, not her mother. “We’re seeing the lawyer tomorrow.” She takes a sheaf of papers from her briefcase. “Letters for you to sign.”

“I’m not seeing a lawyer.” Anne thumbs through the pages. Thomas Curwen. Gina Kolata. Scientific American. The Atlantic. “You’ve left out the journals.”

“I don’t know the journals.”

“You’ll find them all around my room.” Because she kept up, exercising her mind though she hadn’t worked in years. It was her functional capacity and she had to use it, just as birds rejoiced to sing. The very first time she saw a robin pull a worm from the earth, she’d screamed with delight. There is something fulfilling when you see a creature do exactly what you’ve been prepared to know it will, by its nature, do. That might be what brought her to physics: the desire to see the invisible—the quarks and muons and all the rest—behave just as predicted. She sees Liza has left out Margaret Wertheim at the LA Weekly, not to mention K.C. Cole at the LA Times. “Do you really want me to send letters to the editor stating, Just to set the record straight, I am not God?” She says, “Liza.” And Liza’s eyes fill with tears. “This foolishness is probably the fault of the marketing department. He’s really a sweet boy.”

“But it’s—”

“It’s just a bit of nonsense. It’s not harming anyone. Not like your president who lies to get us into war. He and the Christian Right are undermining any sort of legitimate science.”

“We’re not going to talk politics!”

“Of course not,” says Anne. If her niece is an idiot, she’d rather not know it. “Don’t forget, my relapses may be brought on by stress.”

“Anyway, he’s not my president,” says Liza.

“I’m sure you voted for him.”

“No one I know has the slightest respect for him. But he’s cutting taxes and regulations so we’ll all do well. Longterm prosperity, Aunt Anne. That’s what matters.”

To have to listen to such nonsense! Anne sighs. “This is where I could use a smoke. Of course with my luck, on my way to Golgotha, a stranger will step out of the crowd and hand me a cigarette and—damn!—menthol.” Her right leg cramps up. The damn elastic stockings. She keeps asking herself why she wears them.

“What are you talking about?”

“Golgotha.” She tries massaging the leg. “Surely you’ve heard of Golgotha.”

“Are you all right?”

If I were, would I be here? “The Stations of the Cross,” says Anne. “You really don’t know? Entirely uncontaminated by religion. My sister did one thing right.” Though they both know Patrice merely found every faith she tried way too lax. Fundamentalists, Orthodox Jews, Mormons. Never enough rules for Patrice! Besides which—no god but the mother who gave you birth!

“I have some basic knowledge,” says Liza.

“It’s actually the vinegar that interests me more,” Anne says. “Christ is carrying the cross, on his way to crucifixion on Golgotha Hill. He’s thirsty, and a man gives him to drink. But it’s not water, it’s vinegar.” This is something Anne’s always wondered about. Vinegar could be a mercy, not a cruelty. Not as pleasant to drink, but it puts an end to thirst much more effectively than water. A kindness. “Be kind and turn on the radio. It’s time for Theo.”

For a moment Liza can’t move. This is worse than she’s imagined: he’s on the air.

“Please, Liza. We’re missing the start.”

 

—Easley overlooked because she was a woman? I suppose I identify with her situation, being a Kiwi. From New Zealand. We, of European descent, we’re called Paheka—it means Other. While the indigenous people—Maori, you see, just means normal, ordinary. The whites may be in the majority and control the money—just as women make up the majority in this country and control the household finances—but we’re still marginalized.

Isn’t that a bit like white women saying the oppression they’ve experienced is equivalent in some way to what black folks—

We don’t call the shots anywhere in the world. Unlike the Australians, New Zealand didn’t send any soldiers to Iraq, but you see my face, my skin—It’s hard to appear to be part of the most powerful class of people in the world and actually have none—power that is.

I wonder if the Maori would agree.

To be a white male without power,

with privilege.

Yes, I suppose, yet when one doesn’t face a struggle over basic comfort and necessities, that’s when one feels the spiritual needs.

Who cares, Anne thinks, about New Zealand? Even now, in the interview about me, I’m not even mentioned.

Compare our national anthem to yours.

And Theo sings:

May all our wrongs, we pray,
Be forgiven
So that we might say long live,
Aotearoa.

Anne is moved in spite of herself. We have not done penance, she thinks. She’s never gone with head bowed to Hiroshima, not that she had any part in that, but only because she was born too late.

You’ve said she fell out of history.

Yes, and it happens more easily than you might imagine. You see, it was Anne Easley who argued that the word “force”—particle physicists then referred to the “nuclear forces”—the “weak force” and the “strong force”—Dr. Easley argued that the word didn’t accurately convey what happens on the subatomic level. When she suggested, instead, the word “interaction—

a less macho approach. Interaction not force. So gender played a role?

Or her convictions as a pacifist.

“I was not!” says Anne.

The idea caught on during the Sixties and proved to be one of those paradigm shifts that so fruitfully opens every era of scientific progress.

Now wait a minute! I interviewed Murray Gell‑Mann not long ago—for our listeners who missed that broadcast, I’m referring to the Nobel Prize laureate, Father of the Quark—and he talked about the strong nuclear force.

“A better prepared interviewer than I would have expected,” says Anne.

Yes! That’s just the point! Advances were made and then the word “force” came back into favor. The paradigm shift yielded knowledge and then was forgotten. This is how a person’s contribution becomes invisible.

Read us a bit, will you?

Of course! I did bring my reading glasses—

Anne Easley’s downfall began with a cat and a simple attempt to amuse a little Pueblo Indian girl.

Depending on cultural perspective, Los Alamos was, in those days, the end of the earth or else its very center. Sage grew low over light brown curves of landscape like body hair of the earth—

“Oh, please!” says Liza.

and just like a body, in the intoxication brought on by desert air, the earth seemed to breathe and to sigh. At night and in the cooler afternoons, the scent of piñon smoke brought tingles to the soul. All around, indigenous people continued with their ancient rites as scientists pushed the boundaries of Man’s future.

“I think he’d sell more books if he didn’t read from it,” says Anne.

In the United States, the suppression of Native languages and culture were a part of the genocide against the First Americans. But in the magical desert of New Mexico, the drums still worked a beat beat beat to activate the white as well as Native heart. Anthropologists and artists had extolled the Pueblo way of life, and repression halted at the border of the Land of Enchantment.

Anne Easley had magic of her own.

“Abracadabra!”

In New Mexico she briefly feared she’d lost it. This was the woman a colleague in the lab had once described, as the reader will recall from a previous chapter, as emanating a “supernal radiance.” The woman who, as the reader has already seen, resurrected lilies for a sick—and soon to be healed—child.

“That’s enough!” says Liza.

But ever so fatefully, one night the Indian janitor’s young daughter peeked in Anne Easley’s window as the woman of science was sitting down to her solitary meal. Who is to say whether the little girl was frequently on the premises, or this was the first time, or whether merely the first time she ventured to the home of one of the great minds of science? The child of ancient lineage crossed paths with the woman—a relatively young woman then—and their eyes met. Dr. Easley’s mind instantly shuffled through the memory cards of her life and recalled her own niece Liza—

“I truly am sorry he included you, dear—”

—and how she used to amuse the girl—

“—since it’s so poorly written.”

and so Dr. Easley spontaneously picked up her spoon, rubbed it with her napkin, and pressed the concave side against her nose. How many times had it transpired in the past that Dr. Easley and young Liza would let the spoons hang from their noses until Liza’s disapproving mother would enter the space—

Why did I ever agree to speak to him? thinks Liza.

and the two miscreants would momentarily maintain composure only then bursting out into merriment and letting the spoons fall! But on that fateful evening in the Land of Enchantment, the spoon did not adhere to Dr. Easley’s nose. The little girl, seeing only a white woman with very bad table manners, walked on, unimpressed, never knowing her profound contribution to scientific thought, and Dr. Easley could only turn to her supper in silence.

Why why why did the damn spoon not stick? The problem preoccupied her highly evolved mind. Then, Eureka! A hypothesis! The desert air was just too dry. If she first breathed on the spoon, the condensation from her breath was all that was needed to make metal adhere to skin. But this was only a beginning.

And this was where it ended, thinks Anne.

Was she romantically involved with a member of the community?

Of course she was, thinks Anne. Lennon and McCartney didn’t invent sex, you know. We had Kinsey. We had Elvis, not to mention Margaret Meade.

Was that why she’d worn the amber necklace inherited from her grandmother?

Something worth mentioning to Liza: the Kinsey biography is full of distortion, too, sensationalized nonsense.

Anne Easley spent the night alone—except for her cat.

Yes, the affair was over. Damn you, Theo, why are you making me remember? Lying beside John in bed, just entered into the state of post‑coital intimacy, he whispered, “Anne, do you consider yourself Nobel Prize material?”Not that she’d never had the fantasy but—”If you’re not that good, go home and have babies. Science doesn’t need you.” Men! Only Marius had been different.

The feline lay in her lap. What thoughts, what dreams of fulfillment, what realities of frustration played through her mind and heart—at this time as human as yours or mine—as she stroked the pet? Static electricity tingled against her hand, and the amber pendant brushed against her fur and it was a thunderbolt. The triboelectric sequence!

Anne reaches for Liza’s hand to keep her from biting at her cuticles. How tell her how frustrated I am, stagnating here, when she means so well? An ordinary apartment, that’s all I want. I could manage with my Social Security and pension. Take my chances. A little more difficulty than here, a bit of risk, but the worst death is from boredom.

Since the Greeks we’ve known that when amber is rubbed with fur, the electrons go from the fur to the amber.

“But what does he mean ‘go’?” asks Liza.

Much more so with rabbit fur than cat. Rabbit’s fur, glass, quartz, wool, cat’s fur, silk, human hair, cotton, and so on, in sequence.

“But what—?”

“Shhh. Listen.”

The phenomenon functions much like a magnet but without any metal. But no one has figured out how to make it useful which, in contemporary terms means how to exploit it for profit. What after all is to be made of a piece of amber that gains the property of attracting lint? Benjamin Franklin flew his kite and frictional electricity was no longer worth the bother. The triboelectric sequence fell into the dustbin of history.

As I did, thinks Anne. But not the way he tells it. She’d believed them when they told her Marius was politically suspect, that she had to stop seeing him. Oh well, a European man, he’d cheat on her sooner or later, she’d thought, but science would always be there for her. Until she became suspect too. Maybe Marius would read the book? Maybe—but if he was still alive, he was probably driving around in a sports car with a 20-year-old. She gave him up and lost her security clearance anyway. Don’t feel sorry for yourself, Anne Easley. They persecuted the Father of the Atomic Bomb, why should they show mercy to you? She’d done nothing wrong, merely followed her thought where it led: Even Einstein’s universe was a bit of a machine whereas she’d become fascinated by unpredictable change. Made the mistake of publishing her musings, first about randomness, about causality and chance, those naive little notes about particles and her doubts.

As though he’s read her mind:

What is to be done with a particle physicist who loses her faith in particles?

And Anne remembers: All the measurements and all the theories, all based on the notion of building blocks, of elementary particles, of entities so small they were indivisible. Unfortunately, they never seem to act that way. There were smaller and smaller subparticles to be found inside them. And worse, they would decay and transform, one thing apparently becoming another. Popping in and out of existence. Every notion melting away. Nothing stable. She gave her article an epigraph: All that is solid melts into air. The words she thought were Shakespeare’s turned out to be from Karl Marx.

Dr. Easley’s work was impressive, groundbreaking without a doubt, a precursor to chaos theory—

In Christian theology, “precursor” means—something Anne will not mention to Liza.

—but that’s hardly the reason we are compelled—required—to take time away from our daily pursuits and turn our hearts and minds to Dr. Easley, or why I’ll be making a pilgrimage to her side later today.

“He’s coming here?” says Liza. “Did you know he was coming here?”

 

→ 3 ←

 

He stands sweating in the doorway with a canvas tote on his shoulder, rolling luggage at his feet, cardboard box in his arms. Outside, someone is playing music. Someone is grilling meat. Late afternoon sun shoots through the trees and Liza squints. Theo doesn’t look like a fanatic. He looks, she searches for a word—fuzzy.

So this is the niece, he thinks. Dr. Easley had warned him she’d be visiting. And she is not happy about the book. “I’m afraid I’ve brought discouraging news about the ozone layer,” he says, “but Dr. Easley—”

Anne is beaming—light. The two people she loves most. Well, she does love Liza. And perhaps she shouldn’t use the word “love” for Theo, but she does care about him. Over the last three years, there’s no one she’s talked to more.

“—you look radiant!” he says.

While Liza stands there with cold gray eyes and what is she so upset about anyway? The poor boy, Anne thinks, is just trying to get by. He was never at the top of the class, and how many jobs are there in the entire world for a particle physicist? Theo’s no genius, but he’s bright enough to be passionate in his interest. Teaching high school, even college—it’s an honorable career, but no one knows better than she herself what it means when you’re in love with science. Without colleagues—especially those more brilliant than yourself, without that sort of stimulation, being in the center of it all, a part of you dies. He’d attached himself to her to stay alive.

“—and I’ve come bearing gifts from—” A helicopter overhead drowns out Theo’s voice. He thinks he should have brought something for Liza. Not that she seems easy to win over. She should be glad the general belief in publishing is that in wartime the public needs uplift. Otherwise, they would have wanted a pathography. Instead of a redeemer, her aunt would have had to be deviant. A legitimate way to get attention—perception is all about deviation from the norm—but he would never have written anything negative about Dr. Easley.

He puts down the carton and from the tote produces a bouquet of irises.

“Oh, Theo! Thank you! The vase you brought last time is in the cabinet. There.”

“And more!” he says. A bottle of wine.

“Cabernet!”

“Alcohol is not permitted—” Liza says, but her aunt cuts her off, laughing.

“Liza, when he took me to dinner, he kept asking for Cab Sauv and the waiter kept bringing club soda.”

“And one gift more,” Theo says.

“Frankincense!” says Anne.

“Damn! I knew I’d forgotten something!“

“But you’ve brought the myrrh?”

“I would have done, had I any idea what it is.”

And I would save him, thinks Anne, had I any idea how.

Liza’s stomach churns. So it’s all a big joke to him, too. She doesn’t know which explanation she hates more: Theo’s book as mad delusion or as hoax. “You should know,” she says, though it might be better if he didn’t, “we’re seeing a lawyer tomorrow.”

“If I knew the person’s name, I’d cancel the appointment right now,” says Anne. And what would save Liza? Moving thousands of miles away from Patrice for starters. “Calm down, dear. Theo, meet Liza. She’s not always hostile and litigious. In fact, she’ll find the crackers in the cabinet and maybe even some cheese. The fridge is that box beneath the sink, looks like the mini-bar in a hotel room. The sight of it still fills me with hope, but, as you know—”

Theo makes do with what he finds—two juice glasses, one coffee mug—as he uncorks and pours the wine. Liza arranges cheese and crackers on a cutting board. Anne leans on her cane and as she feels the curved top fit her palm, she thinks of a shepherd’s crook and then—this will get Liza’s goat, or lamb—a bishop’s crozier. Ha! Or a vaudeville hook to pull someone—which one of them?—off the stage.

“And now my third gift!” she says.

“No! Not yet!” Suddenly Theo regrets all. He has no idea why he’s done what he’s done. Bringing her a dying animal, buying the gun. Impulse and yet— Hasn’t he done these things precisely because they make no sense? Thinking, he thinks, took him only so far. “Later,” he says, and unfolds the wheelchair waiting in the corner. He seats himself and likes the way it feels. He could be Stephen Hawking as he rolls himself over to retrieve his glass of wine: “To Dr. Easley.”

Anne lifts her glass and sips. Liza glares.

“Liza?” Why is she so difficult? Bob Dylan’s biographer years ago called him the Messiah, and then that Harvard professor wrote about alien abduction. No one was about tarring and feathering them. “Believe me,” he says, “I had no wish to cause you or your family any pain. Dr. Easley is brilliant. I’ve got the knack for explaining complex concepts simply. I thought together we—”

Liza’s eyebrows arch. “I didn’t find the science parts of your book all that easy to follow. Everything being one thing. Really? By the way, is it Dr. Carlisle?” she asks, knowing very well that it isn’t.

“If I were to take a movie of you running, and look at it frame by frame, suppose I label you Liza when your left foot is off the ground, but Hedgehog when it’s your right foot—” And on he goes when she only said it to jab at him, not to invite a lecture. “What about when you run past the frame and we can no longer measure you? Do you cease to exist? Isn’t it absurd to define you frame by frame, and just as absurd to identify the film with you? We can repeat over and over again that we’re merely tracking your movement, the traces you leave on—”

“I don’t get it,” Liza says.

“These concepts aren’t easy. That’s why I worked so hard on—”

“What I understand is that you misrepresented. You humiliated. You lied.”

Liza in her armor with torn lining. Theo of the pale lashes, his arms covered with a light coat of hair. Anne, glittery as an addict scheming for a fix.

“Not a lie, Liza. A model of reality.” Though models, he admits to himself, in being mere approximations are always lies. That’s the dilemma. “Just for example,” he tells her, “every child who grew up in the 50’s must have seen the Walt Disney image of atomic energy hundreds of times. All those ping pong balls—or maybe they were billiard balls—“Dr. Easley, do you remember?”

“Ping pong, I think.”

“So what?” says Liza.

“Lots of small white balls colliding and setting off a chain reaction and that picture of little colliding white balls is deeply embedded in each and every head of millions of people alive today, most of whom can’t even tell you what kind of ball let alone explain what it means. One must choose one’s metaphors and images very carefully. It’s what I call the tangerine quandary. In grade school, the teacher’s just finished telling the children the earth is round, and then you’re made to study a two‑dimensional map.”

“Maybe it’s a tangerine in New Zealand. I was taught an orange.” Liza, oppositional still. “If you take the peel from a round orange and flatten it, you’ve got the Mercator projection.”

Anne shakes her head over the things they tell children.

“Orange, yes. Orange is the standard, the original ideal image from which the tangerine is derived. But getting an orange peel off in a single piece suitable for flattening isn’t easy. If one believes the students will experiment, one might be advised to use the tangerine as the example.”

“I can peel a tangerine,” Liza says, “but I doubt I can flatten it out to look like a map.”

“Splendid observation!” Theo says. “So perhaps even when you admit the possibility of direct experience, you lead the children to frustration and failure. Perhaps it’s best to tell them the orange, and have them accept your way on faith.”

“They should use their imagination to picture the peel flattened.”

He stares at her because this, precisely, is the problem. How does one believe in a God one can’t see? Only through the imagination, but how is it possible to imagine a God who could turn his back on concentration camps. On Pol Pot. On AIDS. On war. On so much suffering. Invisibility, he thinks, equals impunity. For too long God has been afraid to show his face.

“The Mercator projection does not look like an orange peel,” Anne says. “Furthermore it distorts the globe and its proportions for all purposes except for navigation.”

“There’s the quandary,” Theo says. “How to teach, how to convince. One bends over backwards to make the truth accessible and what happens? People go bit by bit ever so much further astray.”

“Einstein did it all in his head, didn’t he?” says Liza. “Actually, I don’t think I can peel a tangerine in one piece either.”

“If I had one in the refrigerator,” says Anne, “we could be empirical about it.”

The world is not a tangerine, thinks Theo, but we reduce it to the peel of a fruit to understand it. Now it seems he’s failed, at least with Liza. And why? Because he didn’t want existence reduced. He wanted people to see it’s bigger, bigger by far. “I tried to explain our lives by making them bigger.”

“The evidence of things unseen,” says Anne. “We offer tangerines when what’s called for is faith.”

“And Liza’s upset because faith is what I offered,” says Theo. He’d invited people to try what he had done: surrender his rational mind in order to be receptive to—something. “Complementarity, Liza.”

“Another concept I did not understand.”

“Neither do most of the scientists who rely on it,” says Anne.

“Take incompatible premises,” says Theo. “No way to reconcile them.” You and I. “Science. Religion. You can fight over who’s right, and yet neither model accounts for all phenomena. So Bohr said, each is mutually exclusive, but the whole truth only exists when you accept both. What do you say to that, Liza? Brilliant? Or intellectually dishonest? Just a way to keep everyone happy?”

“Absolutely dishonest,” she says. “And your publisher knew it!”

“My publisher understood I was writing something rather like the Bible.”

He really is mad, she thinks.

“A book my sponsors could take literally while to the general public it would read as metaphor. Poetry.”

“But the Messiah!”

“It is a book about physics.”

“No, it’s about my aunt!”

“In particle physics, one refers to charm and color and up-quarks and down, but it doesn’t mean color or charm or direction. One assigns an old word to do a new job, to denote certain properties, or intimations of behavior. And I do admire Dr. Easley an awful lot,” he says.

“I’ll draft a document for you,” Liza says. “Just acknowledge what you’ve told us. You were paid to make this claim and you know it’s not true. Sign that. We’ll drop the lawsuit.”

“There will be no lawsuit!” says Anne.

Liza stares at him, trying to remember why she is angry. With righteous indignation. But what is righteous about it? Self-righteous, really. Why does Aunt Anne see it as a big joke while she experiences it all as shame?

The irises are in a vase, the vase still sitting in the kitchen sink, and Liza goes to the sink to get them. The flowers look like the open beaks of baby birds. There’s a fuzzy yellow stripe like a caterpillar asleep inside each petal. She forces herself to touch one and sees her aunt carrying wildflowers into the cottage. The anger she’s felt for days—is it really her own or is she merely casting a proxy vote for Patrice? What sort of person can’t tell whether she is feeling a feeling! Liza picks up the vase. “They’re beautiful,” she says. “Thank you.”

“I want my third gift now,” says Anne. “Whatever it is.”

It’s a mistake, thinks Theo, but he carries the carton to her and from it lifts the gift. Anne looks into the greenest eyes she’s ever seen before Theo lays the cat reverently on her lap.

The flowers are lovely, but Anne thinks there’s nothing more beautiful than a cat, and what’s more beautiful still, her mere presence makes him purr. He’s the perfect lap cat. No squirming, the front paws crossed neatly one over the other on her thigh, content to be with her. Thank you thank you thank you. “Does he have a name?”

“Caesar.”

“Hasn’t anyone been feeding him?” The fluffy fur hides it, but he’s scrawny. When she strokes him, he’s all skin and bones. “Sweetheart,” she says. She lifts and kisses the little black head. Oh, those green eyes. She has never seen eyes that green. Anne strokes the fur. She scratches the ears. “Liza, come pet him.” The girl grew up deprived. To Patrice, all animals are dirty.

What a shame, Liza thinks, that she won’t be allowed to keep him.

Shadows dance outside on the cinderblock wall. “We’ve got the evening wind,” says Anne. “Theo, be a dear. Turn off the A/C and open the door,” and in comes the scent of star jasmine. Birdsong. “And the windows.” An automatic garage door going up sounds like her hard drive does when she fears it’s going to crash.

Liza strokes the cat. “He isn’t moving at all,” she says. “Shouldn’t he be—?”

Anne pinches off a bit of cheese and offers it. Caesar shows no interest. “Theo, did you drug this poor creature to keep him still?”

“The cat is dying,” he says, but they don’t understand. “Caesar purrs because he thinks you can help.”

Anne’s voice comes out, hoarse. “Take this animal away from me,” which is not what the Savior would say. Not at all.

“The green eyes are too brilliant,” he says. “Cancer of the liver. Jaundice.”

“Liza, take this—”

“While I was at Oxford, my mother died,” he says. And no one moves. The cat remains on Anne’s lap. “I didn’t even know she was ill. She was buried before anyone told me.” And he’d gone to his tutor and his seminar and he walked around going through the same daily routine, wearing the same clothes, looking indistinguishable from the Theo of the day before. A person passing him on the street could not have known.

“I’m sorry,” Liza whispers.

She doesn’t understand.

“My mother,” he says. When she was gone—she was the origin, and without her, it was though his very existence was thrown into doubt. He experienced the emptiness of matter. He’d be sitting on a chair or walking down a street, and suddenly feel himself plunging through empty space, spinning in the vacuum. Lost in the absence between atoms.

“All that is solid melts into air,” he says. I’m not crazy, he thinks. I am not mad. “I discovered your notes, Dr. Easley, and I felt not just reconciled, but emboldened.” He’d gone down to London and walked and walked and realized he had no way of knowing what was carried in the hearts of the people he passed. Any one of them might carry some terrible secret grief. They all looked so fragile then, like little bits of vivified matter trying to stand their ground against the void. His mother’s death had taught him this and so he treated people more gently. For a while. It wore off, as it would have to do. “I met you. A simple glance at you does not reveal your radiance. And I thought for the first time, what if someone among us carries not pain but a secret hidden glory? What if we must treat each and every person as if he or she is the One?”

“Each and every person, Theo,” says Anne. “You as much as I.”

“No,” he says. It was her vision: interaction, not force; unity, not broken discontinuities. Her supernal radiance, the flowers. “What if you are?” he asks. “I mean, of course, you aren’t, but—”

“Theo,” she says.

“You refused to develop weapons!”

“Oh, please. I was a mindless little patriot. If you’d known me—It just happens that curiosity led me in another direction. Just as your curiosity led to the book.”

“It led you to the Truth,” he says.

“To a hypothesis. And what you’ve written about me is not true.”

He hadn’t really believed it—had he?, but given the world they lived in, was it so wrong to long for the advent of the Prince of Peace? Hope may be as difficult to sustain as grief but surely, he thinks, they sustain each other.

Theo closes the door. Locks it. With the A/C turned off, it’s already hot in the room, the sun still filtering through dusty glass as he tries to remember what the gun in his luggage has to do with compassion.

“Sometimes I can’t bear what I see,” he says. He crouches by his carry-on and unzips the pouch. He tries to look into Anne’s eyes but his own eyes blur a moment and then he takes out the gun. “If God were here, in human form,” he says, “I would hold this gun to His head.”

The steel feels so cold in his hand, as if refrigerated. For a moment he believes he’s holding the gun to give it comfort, to warm it. He thinks of all the sensationalized crimes of passion, the woman saying Yes, I had the gun, but I never meant to use it. How false her words, her bewilderment always sounded, until now.

Liza, breathe in, breathe out, keeps her eyes on him as he imagines firing into his own head, the bullet flying between the atoms, missing every bit of matter, as Anne thinks, yes, it was always clear I moved into this room to die. She says, “Is that thing loaded?”

“Only one chamber,” he says and still can’t imagine how he got here. He has made himself a vacuum in order to be filled and then the words come: “It’s a tangerine.”

“Mais non,” says Anne and then, to Liza’s horror, “Ceci n’est pas une pipe.”

No, he thinks, tangerine is an excuse, an explanation, a way to stop this from going further. And so he talks of accidents, contingencies. Things that occur that need not have occurred. “Oxford is done for me. The book’s a failure. I’ll never write another. There’s nothing left but to teach schoolchildren.” He talks of predictions, trajectories, the unique structural signature of the barrel. The six chambers. “A lesson in probability,” he says.

Liza can’t stop herself: “You’re not actually planning to take that into a classroom.”

“Just to get their attention,” he says. “If I spin it, point it— Am I more likely to fire if it’s pointed like this—” He aims the gun at Liza. “Or like this?” He holds the gun to his own skull. Lowers it. “It may only appear that I have a choice.” He shoves the barrel into his mouth. Then removes it because if everything is one, what does it matter that his mother’s dead? “The shallowness of contemporary life,” he says, because Anne, only Anne can understand him, but he doesn’t complete the thought, unable to criticize the shallow earth she’s come to save.

“I demand a sign,” he says. “Reveal yourself.” His mind has gone somewhere it ought never to have gone. “Save the cat,” he says.

She can’t speak. She cannot enter his delusion. She feels the warmth beneath her hand, the electric purr.

“What are you afraid of, Dr. Easley? It can be a bitter cup, but you mustn’t draw back. When you were a child, didn’t you know you had a mission here on earth?”

Yes, and all children do, she thinks, Liza, and Theo, too.

“You withdrew from the world. You abandoned us. But you can’t keep yourself remote from the suffering. You can’t ignore this creature before you.” He has risked everything and for nothing unless he can force her out of hiding. “Show your face. Your power.”

Anne strokes the black fur and says, “I have no power. Liza, please. Get this animal away from me.”

“Unleash it,” he says to Anne. “Like the atom. The world is going to hell and you won’t even try! You—could—make—things—change.” He holds the gun to Anne’s head and says, “I anointed you.”

Anne pushes Caesar off her lap. The cat lands with a soft mewling cry and a thud.

He says, “I believed you could stop me.”

“Theo,” cries Liza, “you wrote a really good book.”

He could kill her for that. He fires.

The room shakes as Anne pitches forward from her chair. Legs numb, she falls.

On the floor, she gathers to her lap the ruined body of the cat and Theo is frozen a moment by the sight—the Pietà—before he runs.

 

“We should call the police,” says Liza.

“No! Treat him gently.” Is he dangerous? Anne can’t predict. Out the window, on the cinderblock wall, she sees a large mouse-colored head come out from between the painted wrought-iron spikes. A naked tail curls among the morning glory vines. Remarkable creature and Theo is every bit as remarkable. Iliked him, she thinks. I still like him.

“Why isn’t anyone coming?” Liza says. “I thought this place took good care of you. They must have heard the shot.” They listen for sirens. A dog barks in the distance. A car alarm.

In the courtyard, Theo drops the gun into the artificial pond, startling a turtle that drags itself up upon a rock. He sees the jewel-like colors as it stretches out its neck to lay its head on another’s sun-warmed shell. He sits on the bench and waits for the police but no one comes. Where will I go now? Where will I lay my head?

Liza is trembling, exhilarated and terrified. Just don’t let Patrice find out. She’s had a gun aimed at her head and the worst of it is she’s more afraid of what her mother will say. How ridiculous. Liza starts to laugh. Her aunt is making sounds, choking, stifled. Liza helps her to her feet. There’s feline blood now on her St. John suit, and her aunt is laughing and holding up her hands: “Theo left too soon,” she says. “The stigmata!”

Anne sways her way to the bedside table where Liza left Amber and Fur. “You should have had him sign your copy.” She carefully opens the cover, presses her bloody palm print on the title page. “There. Patrice can put it up on Ebay.” She makes a joke of everything. She starts to cry.

Liza wants to go to her and hold her. Instead she gets the basin and a towel and washes the blood from her aunt’s hands. She could be cleaning Victoria’s sticky fingers, or murmuring the way she once did to calm Minou, when she held the cat to keep it from squirming as her aunt clipped its nails. She feels sick with dread, not at the blood, but the memory of how her own child’s dirty fingers had repelled her. She’s dizzy for a moment with longing—for Victoria, for Keith.

If an extraterrestrial were regarding us from outer space, Anne thinks, would we be tiny dots, or a barely detectable shift in energy?

He had asked her: “Do you believe in extraterrestrials, Dr. Easley?”

She’d answered: “Do you?”

“I want to,” he said. “I need to believe that somewhere in the universe there’s something better than us.”

Poor Theo.

“You have a car,” Anne says. “Let’s go out to dinner. Somewhere nice.”

No feelings, Liza thinks. And she’s the good sister. “I have the Zagat guide,” she says.

Anne thinks if I had the power, I would have saved him. She thinks of all the medical tests she’s been through, all the X-Rays, all the imaging, and yet no one has ever seen inside her.

“Come to Boston,” Liza says.

“Tomorrow I want to look for an apartment. Not in Boston. Here.”

“For a visit.” Liza studies her aunt’s fingernails, short and unpolished, almost unnaturally even. “I want Victoria to know you.”

Seven years of suspended animation, thinks Anne, passed now in a flash. What a sad old marvelous world it is and now she’s going to see more of it, free to stumble as she makes unsteady progress to the end.

“We’ll find you an apartment before we go to Boston,” says Liza, “A landlord who allows cats.”

Theo’s gift: this unforeseen result.

“Thank God,” says Anne. “In a manner of speaking, of course.”



–By Diane Lefer


See Diane’s nonfiction at LA Progressive. She is an associated artist with ImaginAction. See her on Cynthia Newberry Martin’s blog Catching Days, and an interview in Taco.