Archaeology of the Present

My sisters and I lived among the skin-lamps of earth.  The They walked by on rattlesnakes, alligators, eels, cows, trade-beads of ivory and ebony — all words for the bones of the living. Ordered to dance, we raised whichever limb we could risk. Our anonymous aphorisms greatly comforted the nation:

Consume & be happy.

Everything will be ok, I promise.

If we ignore our history, we won’t risk repeating it.

Each of us hoped to become a star.  The stars were a rating system indicating quality of condoms, cupcakes, comediennes.  To be a star one had to be photogenic, blank enough for projection:  immodest hope, shameful need, terror.  Homicides were enacted & reenacted for entertainment.  Many means existed to simulate blood.  A sweetened, tomato-blood chemical sauce was our favorite food.  Others:  Grainstuffs elaborated as stars, flakes, O’s.  Dried strips of cow meat sold individually or trussed in plastic.  Tasteless tablets containing nutrients & chemicals designed to manipulate the body’s reactions, at the cellular level.  

At the cellular level the living world was mute. Traces of old vocal cords littered the freeways like lost hubcaps.  The They wore devices to enhance their hearing while also plugging their aural orifices with synthetics.  When we wept our violins melted.  Synthesizers simulated joy, art, music, sex.  Love was consummated not in stamens & pistils, but in leather & lace.  Each woman’s thighs were obscene.  Men competed for the privilege of being smelted into tubas and French horns, draped across our suffering.  The They circled us with containers of white air. 

Every line was a boundary between emptinesses. We were meant to feel our own shame.  We dreamed of ears.

In the cities, orchestra pits filled with corpses.  Actors practiced breakdowns.  Recorded studio audiences laughed in endless loops enhanced by nerve gas, tickle torture, punch lines.  Plastic surgeons constructed designer vaginas, carved their initials into bellies.  All genitalia were confiscated, then rented out by the hour.  NGOs struggled valiantly to ensure the principle of equal access.  Candidates for leader of the free world spoke by satellite to hand-puppets with ventrilo-mouths.  The final decision was made by Laugh-O-Meter™. 

We were the lucky ones, standing in the desert dripping words. 

The They grinned.  Everything was going according to plan.  All blowtorches were repurposed for spinning sculptures of sugar. Progress was made toward “a gun in every kindergarten.”

One of us shouted Enough!  but her voice was so high only the dogs heard.  Barking.  Barking. 

Later her whoops echoed in the stars.

At the end of the world the fiberglass sky.

 

Minal Hajratwala is the author of the award-winning narrative nonfiction book Leaving India: My Family’s Journey From Five Villages to Five Continents (Houghton Mifflin Harcourt, 2009). Her creative work has appeared in numerous journals, anthologies, and theater spaces, and has received recognition and support from Pen USA, Lambda Literary, California Book Awards, Sundance Institute, SerpentSource Foundation, and the Hedgebrook writing retreat for women, where she currently serves on the Alumnae Leadership Council. Her solo show, “Avatars: Gods for a New Millennium,” was commissioned by the Asian Art Museum of San Francisco for World AIDS Day in 1999. She is a Fulbright Senior Scholar and will spend the 2010-2011 academic year in India researching a novel.

Zero Dark Thirty

It is the silken hour of morningtide as a fat, polka-dot spider crawls along the edge of a dust and plaster-encrusted windowsill.  Briefly, it pauses to examine a vertical, paint-smeared iron bar: one of three that obstruct an easterly view out of a small, broken glass window, above a narrow, rectangular bed, where a short, thin man lays sleeping, sleeping still.  Then, forward-march, and the spider moves from light into shadow, from shadow into a thin, tapered crack of crumbling mortar that flakes and falls in a spatter of powdery ash upon the twisted countenance of the sleeping man.

The man yawns . . . coughs . . . rolls onto his side, extending one skinny arm – with a zodiac tattoo of a fish on the wrist – over the edge of the bed.

***

Look closely now at this arm and you will see a thin, bluish vein pulsing meno mosso to a kind of legato sparkplug music that only he can hear: just there, above the bearded, twitching thumb: one and two . . . and . . . two and one . . . and . . .

***

The man is now fully awake, alert, his eyes wide open and staring up blindly into the black hole of recall (Who?  Where?  What the hell?).  His sense of the moment slip-ping away from him, like a ball rolling tirelessly on, taking a little side trip, as it were, from time in attendance; a side trip to a place that is dark, though not unpleasant – a sort of indeterminate state filled with predatory memories.  And then, of a sudden, there are swirling whirlpools of light as iridescent as the morning sun.  And there, in the center of this swirling, iridescent light, is an apparitional assemblage of memory’s artifacts: a summative review of a world full of lunatics and visionaries; bearded, pale, ugly, and howling like Lycaon in and about cemeteries and secret alley ways where cinematic entertainments, presented as flat trajectories, display a centrifugal cluster of vanities and illusions: partial caricatures in a pantomime of faces framed by other rotating faces, orbiting one another in soundless ellipses, subtly altered, yet with definable characteristics awash in a kaleidoscopic tableau of rainbow colors and liquid reflections.  His weightless thoughts disentangle like so many strands of floating rope.  Then, as quickly as they come, these thoughts begin to recede and to turn off as though, perhaps, the very stream of his existence was also receding, drying up, leaving not much more than a dry bed of pebbles; his essence reduced to the lowest common denominator.  Why, even the outline of his body seems to blur, where once it was silhouetted against the backdrop of his small cell and infra dig of emasculating punishment, cut off irremediably from the world.

Slowly, he pushes himself up to the distinction of a sitting posture: his spine straight, his naked feet set flat upon the floor.  He yawns a second time, emitting a loud onomatopoeia like a gunshot.  Stretches his body.  Smiles his smile.  Begins to mumble-sing:

Oh the bells of hell go ting-a-ling-a-ling
And so pipes the piper as he pipes
Now les Demoiselles all lift their skirts
To dance the Stars and Stripes

***

Standing now, shoulders back, chest out, his posture suddenly droops forward with a sort of nervous obliquity.  Then, quick-march to a corner johnnycan and ceramic sink, where he runs a trickle of cold, cinnamon water, and begins his morning rite of fundamental ablutions: Teeth.  Hair.  Vain expressions.

Feeling better, he lights a last cigarette, giving its ash an easy pell-mell flick, a sudden, surpassing blush darkening his narcotic expression of calm euphoria.  The cigarette dangles from a pinched corner of his mouth.  Smoke, like a dissipating vagrant spirit, rises and curls along the low ceiling, then through and out of the barred, broken window of easterly view.

***

Of course, there are windows, and there are windows:

Through one category of window one might, metaphorically speaking, survey selected phases and episodes of one’s own life: coming down with the chicken pox; having those nasty old tonsils yanked; losing one’s virginity; scoring a winning goal or touchdown; the death of a parent or sibling; graduation from high school or college . . .

Through a second category of window one may look out – oh, let’s say – upon the degeneracy, corruption (political, religious, social, etc. . .) and low-mindedness of the world.

And through a third category of window one may, perhaps, voyeuristically spy upon one’s neighbors; e.g.:

A man and a woman are seated on identical kitchen chairs, at a round kitchen table, in a square kitchen.  The man has a penny-pale complexion.  The woman, also, has a penny-pale complexion.  Both the man and the woman are pale.

The man wears an expression of absentmindedness.

The woman wears a kind of gargoyle mask created with lipstick, powered rouge and mascara.

The man is dressed in a dark-colored overcoat (buttoned up to the collar), scarf, gloves, and hat.

The woman is naked, and one of her plump breasts is plopped into a milky bowl of porridge.  With her two capable hands she lifts this breast out of the bowl of porridge, and begins to lick the nipple clean.

Suddenly, the man begins to sniffle and snort, like a pig at slop, laughing aloud at something he is reading in a newspaper – a newspaper that completely obscures him from the woman’s point-of-view.

Startled by this sudden cacophony of jollity, the woman begins to choke on a tasty lump of porridge; a moment later she slumps unconscious and not breathing onto the kitchen floor.

Hearing an uncommon THUMP! the man lowers his newspaper, and, seeing that the woman is no longer in her chair, across the table from him, he, as though calling to someone in another room, shouts out, “DO YOU NOT WANT YOUR PORRIDGE, THEN?”

***

With a sideways glance, he jealously surveys the escaping fume of smoke, a transient, gray shadow crossing his face; a face dimly blurred, yet ably reflected in the silver-drinking cup he now holds before him:

He has his late father’s hard eyes (so he has been told), and perfect fig nose (now no longer perfect, but broken and askew).  Eyes, nose, he has even inherited his father’s optimistic delusions (this, too, he has been told), but definitely not the old man’s blind faith in holy writ superstitions and prayerful supplications.  No, sir.  Not that.  He was no anointed communicant of the Holy Church of God-believing saints.  He had not entered into the service of this or that orthodoxy: imparting, declaring a self-invented exordium of canard and fib to be preached throughout the land; hell, throughout the universe; even to where God hides and peeks at us from behind the planet Jupiter (as though even the planet Jupiter could hide God’s enormous head).  (– Yes, God forgives us . . . but can we ever forgive God?)

There’s a sudden din of voices outside his cell.  (Coming to take him away?  His head on the block?)   Now the metallic rattle of keys . . . the squeak of his cell door opening . . . swirls of electric light, temporarily blinding him.  Two men enter.

The first man, wearing a plug-hat cocked jauntily on his bowling ball of a head, taps out a cigarette from a fresh pack.

The second man, a black halo above his head (this one could almost be the first man’s identical twin), carefully sets a tape recorder on the cell floor, and switches it on.

After pleasantries are exchanged, an arpeggiated stream of questioning commences: all part and parcel of his ongoing deanthropomorphization.  Specific dates and times are spoken of: a minuscule of irregularities to be explained.  Routine gobbledi-gookery.   Nothing personal, Bub (May we call you “Bub?).  It’s their job to weed out and to rid the world of its loathsome miscreants, scoundrels, and villains. – ‘Cause, ye see Bub . . . God, he don’t like miscreants, scoundrels, and villains . . . or Democrats.

The two men laugh.

When he speaks his voice is hoarse, yet scrupulous attention is paid to his humble emanations: each word, each groan, each pathetic sigh is recorded.

Who did he know?  What did he know?  Were there any notorious schemes a foot?  Fodder for the glossy tabloids?  Was he hoping for martyrdom?  A medal?  Some kind of promotion?  His picture in the papers?

As time goes on the questioning gradually becomes more and more abstracted: What is good?  What is evil?  What is moral?  What is ethical?  What is reality?  What is mind?  What is thought?

Then it’s a series of: Complete the following sentencesGirls just wanna have ____________.  The bigger they are the ___________.  He who laughs last __________.  What goes up, must ___________.  Here today, gone ___________.  Colder than a witch’s ___________.  A penny saved is a ___________.  To be or not ___________.

One of the two men gives him a drink of water, and places a half-smoked cigarette in his mouth.

Dear Jesus, why won’t they let me sleep?  Hour after hour of this brutal insensitivity.  What the hell time is it anyway?  No light coming through the cell window.  Middle of the night, no doubt: Zero Dark Thirty.  Hello!  Is anyone listening to me?  Jesus?  Pick up if you’re there, man.  Screening your calls again, are you?  Aw, c’mon, man, I’m dyin’ here!  No?  Okay.  That’s cool, I guess.  Anyway, sorry I missed you, man.  Oh, it’s me, “Bub” by the way.

The two men say that they are satisfied.  Yes, satisfied.  One of them turns off the tape recorder.  The other snuffs out a cigarette he has only half smoked.  And then, with no further ado, they leave.  Just like that.

The cell door, however, is left open.

***

He is lying on his narrow, rectangular bed, staring up at alligators hiding in the ceiling.  At least he thinks they’re alligators.  Granted, it’s not very likely, but you never know in such a damp climate.

Something he hears draws him suddenly to the cell window.  Voices.  He hears voices.  Monotones and monosyllables.  And the exultant chirping of discordant birds (well-hidden in the branches of precisely planted rows of trees) with their gliding chromaticism of fluted notes whistled rapid fire with incantatory repetitions, recalling a sweet oboe here, a soothing clarinet there, and always the gaiety of a conversing piccolo.

A spider at the edge of the window is sucking the juice from a fly it has captured.  The fly is still alive.

With bedazzled eyes he searches like Joyce in his Martello Tower, and through the window he sees, below, a public garden with lush foliage.  To the left of this garden he sees the dead wall of railway tracks where, on any given evening, one could, as a matter of course, find an omnium-gatherum of copulating, urinating, quarreling, bush-tailed johns and obliging cockchafers down on their knees.  This eerie city scene (- Like some solemn fucking postcard, man!) is lighted by an electric streetlamp, and has the appearance of a black and white photograph by Brassai.  Two men, Emerson and Thoreau, looking like Dean and Brando in black leather jackets, are chatting up a pair of Marilyn Monroe and Catherine Deneuve look-a-likes.  Emerson and Thoreau are not who you think they are, but a plebeian pair of hooligans who happen to do a little pimping on the side.  (Hey, a man’s gotta eat, don’t he?)

(Something must be living in his beard; suddenly he can’t seem to stop scratching.  Goddamn squatters!!)

A fat doper is smoking a fat Moroccan reefer below an enormous billboard advertisement; this advertisement features a gorgeous young woman, in a wet tee-shirt, holding a bottle of a popular brand of beer.

And there’s a blind organ grinder and his monkey: the monkey holds a beggar’s cup in one of its hands, and wears a pillbox hat and a collar studded with tiny bells that tinkle like wind chimes as the monkey works a small group of gazing onlookers who are dropping coins into the cup.  Suddenly two men in the group of onlookers are squabbling.  There’s a punch to the nose, a knee to the groin; the crowd is growing like a tumor, cheering on the two men as they brawl.  One man goes down.  The second man viciously kicks him in the ribs.  The man cries out.  The crowd cheers, and is now calling for the man’s head: they want blood  . . . a Niagara Falls worth.  The organ grinder, too, has been knocked over, and his hurdy-gurdy stomped and smashed into kindling.  But now the cops have arrived, and are questioning the two men; one of whom they put into the back of the squad car . . . and none too gently.  Real brutes, these coppers.

But wait, there seems to be a discrepancy!  No, it’s only a draft of cold air rippling into his cell.  Nothing else.  Yet the draft induces him to shiver as though he has just been touched with a shard of cold steel.  And now, for the first time, he notices the cell door; that it has been left open.

Warily, he walks to the door.  Stops.  For approximately a full minute he stands still, not breathing, not taking his eyes off of the door.  His heart, that perpetual engine of his continuity, is beating like a tom-tom.

Feeling a little woozy, a little light-headed, he backtracks to the bed, and sits down; but only for a moment.  Soon he is up again and standing.

For a second time, he walks to the open cell door.  On the point of walking through, he suddenly halts and stands frozen in place: a soldier at attention, in the throes of a chimerical fear.  Had the door been left open purposely?  Was this perhaps a devious trap?  Or had the two men simply forgotten to lock it?  No, that did not seem possible.  Those men were pros, and pros do not forget to lock a cell door.  That’s a given.  Uncertainty now holds him in its grip as firmly as Menelaus once held Patroclus.  The cold, dead silence of the cell enters into him, and once again he retreats to the bed.  There he sits with his hands in his lap, his head bowed, eyes closed.

Then, lifting his head, he looks around his small cell, taking it all in, detail by detail, as though he was seeing it for the first time; but of course he is not seeing the cell for the first time, no, he is recalling his childhood home, seeing it and not his cell: the small bedroom he shared with his older brother, who was killed, blown to Kingdom Come, along with their parents.

Not very original, he thinks, all this dying; surely by now it’s been done to death!  Of course all God’s creatures must die, and in the end we all come face to face with the inevitable nothingness.  And we can thank first man Adam and his cunning cunt Eve for that!

This memory play evokes the whole stigmata of suffering he has known and endured . . . out there . . . in that world beyond his cell: that world where his own fate, his own demons lay in wait for him, as surely as death awaits us all.

But of course all that will come about later.  For death is not likely to come today, or even right now.  No.  Now . . . now is Siesta-time.

Thus resigned, he lies back on the narrow rectangular bed, and stares up at the alligators in his ceiling.  Soon he is asleep, with one skinny arm – the one with the zodiac tattoo of a fish on the wrist – extended limply over the edge of the bed:

Look closely now at this arm and you will see a thin, bluish vein pulsing menno mosso to a kind of legato spartplug music that only he can hear: just there, above the bearded, twitching thumb: one and two . . . two and one . . . and . . .

 

John Emerson’s works appear in Critical Quarterly, Tsarina, The Long Story, The Trunk, The East Hampton Star, Laundry Pen, Bathtub Gin, Caffeine, and Saint Ann’s Review. He was a writer-in-residence at Shakespeare and Company in Paris.

On Stupidity

NONFICTION | On Stupidity by Gary Percesepe

by Gary Percesepe

 

There are three things required for happiness—good health, selfishness, and stupidity; and without stupidity the others are useless. Gustave Flaubert

 

In college I thought frequently about stupidity. It’s risky to write about, I realize, since anyone who assumes about himself that he is not stupid offers sure proof that he is—but that’s never stopped anyone from trying. Besides, each of us is an expert on stupidity—at least when it comes to recognizing it in others. I hadn’t gone to college to find stupidity, necessarily, but once I got there I soon realized I was in the high cotton—stupidity wise. I took to wearing a button on the lapel of my navy sports jacket that I had found in a thrift shop that said: Ignorance is Curable, Stupidity is Forever.

I had majored in philosophy in part to escape, or at least do harm to, stupidity—oh, what an education I was about to receive! If it is true, as Schopenhauer said, that the history of philosophy is the history of windbags, then—well, here’s a sentence best left unfinished, as it too closely resembles shooting fish in the proverbial barrel. What I can tell you is that in my history of philosophy classes I was amused daily by the elaborate labyrinths, the webs of belief that philosophers wove for the unsuspecting. I dutifully read Rene Descartes’ Meditations on First Philosophy, still a staple of modern metaphysics, with Descartes’ description of two kinds of substances, extended and non-extended, and his tortured attempts at reconciling mental substance and corporeal substance (perhaps in the pineal gland?); the so-called “mind-body problem.” Then I read British empiricist John Locke’s derisive dismissal of Descartes’ theory of substance, which the French philosopher had claimed was a “clear and distinct idea,” though Locke thought it, “An idea of I-know-not-what that acts in some way I know-not-how.” I had followed the story of the rise and fall of logical positivism, the elegance of the early Wittgenstein in the Tractatus Logico-Philosophicus with its whimsical, enigmatic conclusion, “Whereof one cannot speak, thereof one must keep silent.” This gave way to the less satisfying popularization of A.J. Ayer, the decisive, knock-down arguments of Karl Popper and Hilary Putman, and the comeuppance of the Empiricists, who proved to be as dogmatic—or worse—than the Idealists.

Speaking of the German Idealists, I read Hegel’s Logic and indeed his entire encyclopedic system page by page, the unfolding of Reason in human history and the reputed end of the history of philosophy, and Kierkegaard’s satirical comparison of it to an elegant and imposing castle tended by a man who was unable to live in it, who lived in the shack next door. Every Hegel deserves a Kierkegaard. All in all, this was great fun.

Best of all, I read Leibniz’s lengthy and somber descriptions of “windowless monads,” the elemental furniture of the universe, and about fell on the floor, laughing. In graduate school at the University of Denver I attended one of Jere Surber’s lectures on Leibniz. Surber was a thirty-year-old Texas Hegelian with curly hair and a rakish smile who swore like a sailor and played Beethoven by memory at the piano when, after a round of golf, we wound up at my house, drinking. He was talking at great length and with considerable charm about Leibniz’s monads, when the young woman next to me just lost it. Jere, with an eye on the two of us, holding our sides in the back of the room, sensed immediately what was wrong, and drawled, “Mo-nads, Suzanne, Jesus H. Christ! I said mo-nads, not go-nads!” (Reader, I married her.)

It seemed that stupidity had escaped the screening system of philosophic inquiry. Though the Greeks thought of stupidity as something that disqualified one from public life and citizenship, it had managed to take root on my fundamentalist Christian college campus. In fact, it was in full bloom. The rules were idiotic (no dancing, no drinking, no movies, no shorts, no public displays of affection, no pants for women, and two girls, if seated on a bed together, must keep both feet on the floor—huh?) and tightly enforced. The fat student handbook, with biblical citations to justify each rule—apparently God had seen fit to codify late twentieth century campus life in Ohio—was a virtual manual of stupidity. I memorized long passages from it and could quote them by heart, my rebel heart.

Modern notions about stupidity originate in the Enlightenment, a self-proclaimed stupidity-free zone (a pretty stupid idea, come to think of it), when, it was believed, reason had the power to shape society by idealistic and utopian visions, such that education and ethics were inseparable (the dream of the Greeks). Hence, the pedagogy of the Enlightenment—and by extension, the pedagogy of modern universities—treated stupidity with zero tolerance, interpreting brutality, prejudice, superstition, and violence as so many manifestations of the eclipse of reason. Where reason ended, stupidity reigned. One thinks of all those SAT tests many of us endured in high school: were they designed to erect official standards of stupidity, and if the SAT disappears, does stupidity go with it? We have heard of the postmodern and the post-racial; is there such a thing as post-stupid?

Well, no. Stupidity is not a matter of not knowing; not knowing is part of the human condition and inescapable by reason of finitude. Ignorance coupled with curiosity leads to inquiry, belief, and ultimately, knowledge. What so troubled me in college was willful ignorance; that is, the intentional effort to escape one’s own epistemic possibilities as a human subject. (Insert Sarah Palin joke here.) Stupidity is the public display, with absolute confidence, of affection for not knowing; it is a posture that deflects all arguments and criticism, preferring to dwell serenely in a hermetically sealed bubble in a world of one’s own making, void of the necessary social and intellectual concourse that might lead one to think otherwise.

Stupidity, as I have said, is best seen in others—not in oneself. It seems that stupidity is recognized only when it is not fully possessed. The value of thinking and writing about stupidity is that by recognizing its persistent presence in the world—and in ourselves, we may serve to undercut its power and reach.

Still, come what may, stupidity is our constant companion. Better to make friends with it than to ridicule or dismiss it; for if we know that stupidity is always available to us as a possible destination, we know also that we may have already  arrived.


Gary Percesepe is Associate Editor of Rick Magazine (formerly Mississippi Review). His short stories, poems, essays, book reviews, interviews, literary and film criticism, and articles in philosophy and religion have been published or are forthcoming in Salon, Mississippi Review, Antioch Review, Westchester Review, Schuylkill Valley Journal, Review of Metaphysics, Christian Scholar’s Review, New Ohio Review, Enterzone, Intertext, Luna Park, Istanbul Literary Review, Pank, elimae, Wigleaf, Prick of the Spindle, Metazen, Corium, Stymie Magazine, Word Riot, and other places. A former philosophy professor, he is the author of four books in philosophy including Future(s) of Philosophy: The Marginal Thinking of Jacques Derrida. He just completed his second novel, Leaving Telluride. His first novel, an epistolary novel written with Susan Tepper, is called What May Have Been: Letters of Jackson Pollock and Dori G, and is forthcoming from Cervena Barva Press in the fall of 2010.