Creditor/Debtor Relation

By Laura Warman

They ask me if I owe them anything and I calculate all our interactions and the times they have hurt me against the times I have hurt them and determine we are even.

the girls body is the public body the girl is the purchaser as a girl I

The main problem now with society is we aren’t able to think as a collective. We continually convince ourselves and each other that we are individuals and we are making these choices as individuals.

daddy gave me my credit score

I am walking down the street in San Fransisco and four children on the sidewalk are picking up pieces of broken glass and throwing them at each other

If we could see ourselves as a collective we could begin to form a  future where we weren’t Freelancers or Adjuncts and we would All Make More Money.

he touched me and I let him because I knew my body wasn't my body And would never be my body the girl

Tonight I will watch a film Tonight  I  will  go  to  the grocery store

There  is  a  grocery  store called whole foods

There  is  a  grocery  store called trader joes

There  is  a  grocery  store called stop and shop

And I go there and I buy that and I like it

the  girls  body  is  the  plastic body

you believe in me because of my credit score

we applaud Corporation for risk taking we Return their assets when they disappear 

We reward productivity

I’m working on Myself

I am doing Work I am taking some time for Me

I am nothing and i am working towards nothing

time becomes something that we choose 

that we can give away that can become owned

He said he flirts with everyone, even dogs, so I shouldn’t take it personally that he flirted with me and didn’t want me.

The STI is almost gone, the baby is gone.

The creditor/ debtor relation is one based on time.

I will go to the gym.

I will run on the elliptical for 30 minutes

I will do the abductor for ten minutes

I will do the bike for 20 minutes

You believe in my credit score
You believe in me 

I am always either on a date or getting ready for a date. As if I could ever be Off The Market.

my boyfriend and i exchanged social security numbers

his was not like mine at all he wanted me to have it so i could remember it

I was used to having a boyfriend steal my identity until they actually stole my identity the passionate nature of money makes boyfriend take out accounts in my name makes him acquire debt for me makes him smile makes new girlfriend receive presents from me credit is about desire, power is about fortitude if he has faith in me he will act towards me 

and i know something about faith 

It’s Easter and I walk to another date. We meet at the coffee shop. I walk past the church and the doors open. People in pastel pour out. I hear a noise so foreign; a cry. I look through the crowd and see a baby lamb on a leash. 

Christianity gave us the infinite

Jesus gave us the idea of a repayment plan

Jesus sacrificed himself for our debt

The Original Scale is The Body

We place the poison everywhere and the ants quickly find it and drink and drink 

I am at the lecture and everyone is asking questions that aren’t questions. I raise my hand and say “What does the future look like for people without the Internet?” and the lecturer says “Very bleak, more poverty is guaranteed. More dichotomy. More suffering.” 

The metaphoric violence was at first easy to ignore 

Everyone gets followed down the street 

in the dark

at night

after the bar

everyone gets told to smile and smiles

Commodification requires a clear sign in the signifier/ signified relationship 

Okay, this is a poem about My Body 

This is a poem about my interactions with capital 

This is a poem about The Boyfriend 

I will make this concrete so we can consume it

sell it

till it leaves

till it becomes Absence

Again

This is not art this is money sorry 

Representation is Ownership He touches my shoulder and I let him because he has more power than me. 

And you do it again. And you do it again. And I let you do it again.

Originally published at Ruth Stone Foundation.


Three Hydras

By P. E. Garcia

Hydra at the Dentist

For each tooth pulled, two teeth emerge. Other dentists are brought in to pull the rapidly replenishing teeth; soon there are hundreds, then thousands, then millions of teeth, and an equal number of dentists, elbows in each other’s faces, toiling over bloody gums. More people are required: assistants, receptionists, insurance agents, friends, girlfriends, boyfriends, husbands, wives, paramours, priests, presidents, people to sweep the bone and to mop the blood, until the whole world thinks of nothing but the hydra and its teeth and the satisfying ache of release.

Hydra for President!

The heads try to shout over one another: American Dream! American People! America! The nation is offered up like a child, and each head places a firm kiss on the population’s cheek. A thousand suits, a thousand ties, a thousand heads with a thousand teeth smiling a thousand smiles as a thousand necks crane over the country, casting a shadow under which we can all lie, huddled together, gnawing each others’ fingers to bloody stumps.

Hydra in the Big City

Heads as big as five boroughs and a tangle of necks with names like Brooklyn, Verrazano, Williamsburg. Faces lined with grids, pockmarked with landmarks, sweating people into the Hudson, into the Gowanus, into the gutters. A heart like Grand Central, a stomach like Times Square, and twin cocks like two towers scraping the sky, one named Freedom; the other: Empire.

These were originally published by tNY Press.


Who Is Alan Disaster?

By P.E. Garcia

Alan Disaster is the excitement and boredom and embarrassment of youth. He’s you when you cry at a movie and shovel Sour Patch Kids into your mouth, a thin line of sugary drool dangling from your lip. 

Alan Disaster is the thin layer of sweat on your skin and the taste of latex as your dentist pries into your mouth to scratch at your teeth. He’s a waning migraine, once an ocean wave, massive and looming, now the sea at the shore, shallow and barely able to reach the tip of your toes.

He’s your undeserved sense of pride, the sharp taste of ash the first time you smoke a cigarette, the misery of poverty, the misery of want, the misery of need; you see him, but there’s nothing you can do.

Alan Disaster is the nausea of depression, the grit of cheese cracker crumbs in the crevice of your couch, the noise of a television when you sit at home and try not to be lonely, the sensation of insects crawling on you, burrowing under your skin and walking along your nerves. He was me when I took a whole thing of Dramamine, a girl I knew in high school talked at me with three heads, a stop sign said my name and I threw up in the gutter.

Alan Disaster is the stench of sweat and cum you’ve grown to love as it lies beside you in bed. He’s a serious opinion you hold about who should win The Voice.

Alan Disaster is the fragmented sidewalk, the state of your soul, a bulb burnt out in heaven, the blood between your teeth. He’s a man with bones, with muscle, and an eyeball that gazes into the mirror of humanity, and looking, sees what?

Originally published by Queen Mob’s Teahouse.


Weary: A Short Story

By P. E. Garcia

She wakes, and there is the dark, the muted smell of soap, and the sound of the stray dogs rummaging through garbage in the streets. Today she will drown herself.

She lights the oil lantern, and in its glow, dresses; her joints ache with every bend and extension. While blowing out the lantern, she tucks the flowers underneath her arm.

Her room is a small shack standing atop the roof of the Hostel Leguia, and as she locks the door, the cool wind whips around her. She feels a drop of water. Maybe rain, she thinks, but doubts it; it has not rained in Chiclayo for a long time.

Briefly, she looks at the sky to admire the stars and the moon, and then she heads down the stairs. At the last stair, she stops and waits. The light is on in the hallway of the second floor. She peers around the edge of the wall that divides the stairwell from the hallway and sees the manager of the hostel, Luis, slumped in his chair at the check-out. He snores loudly, and she fears that she might wake him. He would be angry at her for leaving when she must work soon, and he would be even angrier if she disturbed him.

She does not wake him, though, as she heads down the steps to the outside, and she is relieved. The unpaved road is firm under her feet, and there is little light in the alleyway. It is dangerous for her to be here, in the dark, a woman, alone. She wonders if she will be harmed, but she can see no one in the darkness with her, and the stray dogs barely lift their curious heads.

In these streets, there are always thieves and drunks and rapists, and, in her younger days, there would have been a man to protect her. And after the men stopped showing up, there was her son, and she dragged him through the streets instead, and he would act bitter.

Her son is in America now, and she hurts at the thought of him.

She turns onto Calle Leguia, into the well-lit street.

What is in America that is not in Peru? She cannot imagine. She has seen Americans, their fragile pale bodies hunched under the weight of their enormous backpacks. They leave the hostel and are gone all day. They come back only at night, their pale skin turned a bright red, their soft, smooth hands torn by a day’s work, and their backpacks overflowing with llama wool sweaters, wooden flutes and pictures of the Incan mounds.

She asked an American once why he had come there.

“En-ton-deer tu famil-ah,” he said.

That is how he had said it, “famil-ah”—as though that is what the Incans or the pan flute players or the people in the mercado, hawking their cheap wares, laughing with each other over the piles of American money—as though that’s what those people are to her.

She wonders if her son is that way now, pale and soft.

Dust blows across the street. She covers her face, but it still gets in her eyes. She winces but continues walking, her eyes watery.

She is on Juan Timis Stack, and she only notices because this was once her favorite part of town. The buildings had been bright and colorful, but now are deteriorating, and the dingy white beneath the peeling paint shows through; it makes her think of vanilla. There is a refrigerator on the sidewalk, made up from the parts of other refrigerators, refurbished to be sold in Lima, where the people can afford those kinds of things. She steps around it and wishes that she could have it for herself.

At the corner of Juan Timis and Avenue Pacifico, she sees the small stand of Julio, closed up and layered with the dust that is blowing down the road. As she passes it and turns down Pacifico, she runs her hand along it, the dust rubbing off onto her palm. She remembers kissing Julio, and the acidic taste of ceviche coming off his lips onto hers and burning. She can see him sleeping, wrapped up tight in a blanket, but she cannot see the bed, or the room, or herself, and she wonders who makes him ceviche now.

As she continues down Pacifico, the cemetery comes into sight. She runs her hand along the black metal bars of the fence, the thick rust crumbling off at her touch. At the gates, she stands and admires the metal, tracing her finger down the bars, around the latch, and then back up.

She was sick as a child, and the doctor thought she would die. She only wanted to sleep, to sleep and to be left alone, but her mother had pulled her out of bed and dragged her here, singing softly to her:

Luna, lunera, cascabelera,

Cinco pollitos y una ternera,Sal solecito, caliéntame un poquito,Por hoy y por mañana por toda la semana.

Over and over again, she sang to her. It makes her sick to think of it.

She slowly pulls the gate open. The hinges creak loudly, and she feels embarrassed by the sound, as though she has been caught doing something wrong. Walking down the dirt path through the graveyard, she wonders where it is that her mother dragged her. Who was in that grave?

Each tombstone she sees frightens her. Where had they been? Who was there? The man, painted, holding bones—whose bones? She did not know, and colors, such colors, and fire and heat and warmth and Luna, lunera, cascabelera, but now there was another song and she did not want to hear it and she could not understand it so Sal solecito, caliéntame un poquito, over and over again. But there was dust, and bones, and her mother weeping and calling out that new strange song, and the man forced some kind of meat into her mouth, the taste of blood, and everything was so ugly.

And within a few days, she was well, and her mother thanked God.

She comes to the only place in the graveyard that she knows, the plots reserved for her and her family. Her mother and father are the only two there, and there is the empty space left for her. She pulls at some of the weeds sprouting from their graves, though it feels strange to kill what has grown from her parent’s bodies.

As she places the flowers on her mother’s grave, she imagines what it would be like to fall through the ground and join her.

There are no flowers for her father’s grave. She did not know him, only that he did not want conversation at the dinner table, that he built up the riches that her mother squandered away, and that he loved to chew coca leaves.

Coca leaves gave him energy, her mother told her, so that he could make the trips to Lima. He chewed them, even when he was dying, lying on the sofa and cursing God.

“Nada se queda,” he said. “Nada se queda.”

And that is all she knows of her father.

Nada se queda.

Nothing remains.

She stands and leaves the graveyard, looking down at the path before her, so as not to catch another glimpse of the tombstones. Back on Pacifico, she walks towards Juan Pomis, every step deliberate. She is going to the ocean; she knows it and feels at peace.

The dark is fading into a light purple, and the birds call to each other from the trees and the rooftops. She thinks of the birds, and then of parrots: the parrot that swooped into her window once, confused. It flew about her room, pecking and crying out, smashing itself into her dresser, knocking her jewelry to the floor, slamming into the mirror, and tangling itself in the bed sheets. When it flew out again, she laughed, and she only laughed because she was so scared.

She sees the bird fly out through the window, into the bright blue sky, and the sky becomes the ocean, and she thinks of the ocean again, and how she is going to drown in it. The thought brings heat to her body. Sal solecito, caliéntame un poquito.

She used to go to the beach with Brijida and admire the young fishermen, their chests toned and sweaty, and that used to be good.

She thinks of the fishermen, and Brijida, flirting and smiling at them. She goes with Brijida beneath the dock, goes and lies with Brijida and two fishermen. One is on top of her, and she smiles and she laughs and she is having fun and she is in pain and there is blood and she did not think it would hurt so bad and she wants him to stop and she pushes that sweaty chest, but it is not the same sweat. It is a new sweat. It is a bad sweat, a greasy, filthy sweat, and he makes her sweat the same greasy, filthy sweat and he will not stop. And it hurts, but he does not stop.

And she is crying beneath the dock with Brijida, and they hold each other, and do not talk to the fishermen again. She thinks of the ocean, the ocean and drowning.

The walk is longer than she remembered. Her bones are aching; her muscles are aching. There was not so much pain when she was younger. She should stop and rest, she knows, but she will not stop. Her muscles ache, and her joints burn. She will not stop; she does not stop, not when peace and relief are so near.

She does not think; she leaves her head, her body, and she is somewhere in the sky, sitting with Christ and her father and her mother and the man with the bones and the song. She is with her pale soft son in America, sipping coffee at his kitchen table. She is somewhere else, anywhere else, where her muscles and joints and thoughts do not burn.

The night continues to fade, and the adobe huts that surround the beach come into sight. She slows when she comes near them, and she hears the sound of the people rising for the morning. The scent of garbage and dead fish fills her nostrils, but it seems inviting and familiar. She breathes it in with pleasure.

Among the houses now, the sounds jumble together: a baby cries, a woman calls to her child, a man yawns, a dog growls, and she knows them all, and she listens. A thought comes to her, that there could be peace here, among the poor and the simple, and she could smell these smells and hear these sounds and she would have that peace.

Two children run towards her, shirtless, kicking a balled-up pair of socks back and forth like a soccer ball. She stops walking to admire them. They call to each other with laughing voices and run past her, nearly knocking her down, and she feels a slight breeze from their running. She turns to call to them, though she is not sure what to say, but they are far away now. She stands with her mouth open, looking after them.

Sighing deeply, she tastes the scent of the air. There is no pleasure in it anymore.

She walks past the houses and comes to the long dunes of the beach. They tower above her, and she worries about the pain in her bones and her muscles. She does not want to quit, though. She is going to the ocean, and she is going to drown. She knows it; she wants it.

The dune is steeper than she thought, and she struggles. There is no sure footing; her walk becomes a crawl. At the top of the dune, she rests. She does not want to, but she must.

She looks out over the ocean: what would it be like to die? Would it be peaceful? Her father looked peaceful; her mother looked peaceful. Jesus looked peaceful. She would be peaceful.

She hears the calls of the fishermen, and she remembers them and their sweat and their heat and their grease, and she feels disgust.

She will drown; there will be peace.

Walking down the dune, she steps carefully onto the beach. There are old fish bones and teeth buried in the sand, and she tries to avoid them; they still cut at her feet through her old shoes and calluses.

There was an old bloated seal carcass on the beach once. Had he drowned? He did not look peaceful, and he smelled worse than anything she could remember.

She stretches, and there is salt in the air.

She slept on the beach once as a child when her mother took her. She swam and played so much until she fell asleep in the warm summer sand. Sea air made sleeping sweet.

She would be peaceful.

As she pulls off her clothes, piece by piece, she feels the warmth radiating from the water. Timidly, one foot goes into the ocean, then the other. The sand is soft and squeezes itself between her toes, and it feels good.

It would not be so bad to drown, would it?

There is the seal, bloated and rotten.

And her father and mother in their caskets.

And herself, what would she be?

“Ah, Señor Jesus. ¿Qué se queda, Señor? ¿Qué se queda?”

There is no answer but the beating of the water on the shore.

She curls her toes into the sand.

Nada se queda.

“Nada se queda.”

She walks farther into the water, and the sand becomes rocks lined with algae. Turning, she floats upward onto her back and sinks down. Her nipples and nose poke out from the water, and she feels good. She turns again and swims out farther and sees the long dock on the other end of the beach.

The dawn is breaking. Smoke rises from above the dunes of the beach, and it is all she can see of the city. She swims forwards and backwards, never coming closer to the shore and never any farther.

She is in the water, somewhere amid the white foam of the deep blue waves. She tries to imagine looking down upon herself from the sky; she cannot. A nervous relief overtakes her, and her body trembles in the water. She knows that she must end it.

Downward she goes. The ocean is swallowing her; she is dying. She will be peaceful. She will be the bone, the sacred song, the pale, soft carcass. She will be the seal, the father, the mother, the fishbone and Christ. Nada se queda.

The weight of the water is painful. Out of habit, she holds her breath.

She opens her eyes under the water. The salt stings, and she sees only light and blue and her arms waving, and she is suddenly frightened. She fights. She swims. She fights, and she breaks the surface and gasps for breath.

What has she done?

She treads the water, sore and tired, and looks out over the ocean. The horizon is barren. She must try again, must drown; there must be peace.

Turning again, she floats on her back and looks up at the sky. She must rest, must prepare herself. Next time must be right. The water laps around her, and it is the only sound she hears. She admires the sky, and finally, she is ready.

She straightens up, ready to dive down again, when she hears the voice of a man call to her. It is a fisherman in the distance. She tries to wave to him, to show him that she is okay, that she has not drowned, but he is not calling to her. He is calling to his shipmates. He is pointing at her. He is laughing.

They are laughing. They are calling to her and grabbing their crotches.

Hot with embarrassment, she feels their greasy sweat and their chests, their eyes following, burning her as she turns and swims back to shore. The sand is hotter than she remembers, and as she dresses, her clothes cling to her wet body.

She rests on the shore, warming herself in the sun, watching the sweaty, greasy fishermen as they return to their work. Is there no peace, no dignity to be had, even in dying? These men, these beasts with broad chests, greasy sweat, dark eyes, dark curls, callused skin; they drive her to death, and degrade her still. Nada se queda.

She does not know what to do; she can only stand and turn to walk back through the hot sand, the bones, the dunes, the garbage and filth and dust, back into the city where she lives.

Originally appeared on The Toast.


US v. Approximately 64, 695 Pounds of Shark Fins

By P.E. Garcia

1    IN THE UNITED STATES COURT OF APPEALS FOR THE NINTH
2    CIRCUIT
3 - - - - - - - - - - - - - - - - - - - - - - -x
4    UNITED STATES,                             :
5         Petitioner                      :  No.13-604
6         v.                                    :
7    APPROXIMATELY 64,695 POUNDS OF SHARK FINS :
8 - - - - - - - - - - - - - - - - - - - - - - -x
9    San Francisco, CA
10   Monday, March 3, 2008
11
12   The above-entitled matter came on for oral argument
13   before the United States Court of Appeals for the
14   Ninth Circuit at 10:03 a.m.
15
16   APPEARANCES:
17   POSEIDON, ESQ., Mount Olympus, on behalf of
18   Petitioner
19  
20   ICARUS, ESQ., Crete, on behalf of Respondent
21  
22   THE TIDE, ESQ., (??), in support of Respondent
23  
24
25
26
27
28
29
30

1    JUDGE KOZINSKI: Our first case this morning is the
2    United States v. Approximately 64,695 Pounds of Shark
3    Fins. Mr. Poseidon, if you’ll begin?
4   
5    ORAL ARGUMENT OF POSEIDON, ESQ.
6    POSEIDON:
7    Your Honor, and may it please the court. You would all
8    be dead without me. The fins that slice the ocean
9    surface are only a boil on the skin, a symptom of the
10   disease. The sharks lurking beneath are waiting for
11   their moment to rise. Who do you think it is that
12   keeps them in their place? What force is it that keeps
13   them from flooding your land? What stops you from
14   being up to your knees in teeth?
15    
16   None but my hand.
17  
18   I was the bombs in Birmingham, the lynch ropes in
19   Elaine, the knife blade of Memphis. I was the rag
20   stuffed in your mouth. I keep order. I know these
21   things aren’t pretty, but such ugliness is the cost of
22   beauty.
23  
24   And what is more beautiful than our land?
25
26  
27  
28  
29
30

1    ORAL ARGUMENT OF ICARUS, ESQ.
2    ICARUS:
3    Your Honor, and may it please the court. I’m drowning.
4    Each time I open my mouth to speak, only more water
5    rushes in. Forgive me if I vomit starfish and sunken
6    treasure.
7   
8    I just--
9   
10   I don’t understand.
11  
12   People say I flew too close to the sun, but no-one
13   blamed the sun for being too hot or the ocean for
14   being too wet. Why then do I get admonished for being
15   my natural self?
16    
17   If you were trapped with nothing to do but stare out
18   a window, and then suddenly you have wings--
19    
20    --WINGS--
21    
22   Wouldn’t you fly as high as you possibly could? Why
23   is that a sin?
24  
25
26  
27
28
29
30

1    ORAL ARGUMENT OF THE TIDE, ESQ.
2          THE TIDE:  
3   
4   
5   
6   
7   
8   
9   
10       
11  
12    
13    
14                [A STEADY CRASH OF WAVES]
15                 
16    
17    
18  
19    
20  
21    
22    
23    
24  
25
26  
27
28
29
30

1    REBUTTAL ARGUMENT OF POSEIDON, ESQ.
2          POSEIDON:
3    Fuck the court. Fuck Icarus. Fuck the tide. Fuck
4    Arkansas. Fuck Alabama. Fuck everyone everywhere at
5    any given moment.
6   
7    Fill the ocean with blood. Swim in the carnage. Hold
8    your head above the bodies of your brothers and
9    sisters. Let them drown. You can all drown.
10  
11   You can all fuck off.
12    
13   JUDGE KOZINSKI: Thank you, counsel. The case is
14   submitted.          
15    
16   Whereupon, at 11:02 a.m., the case in the above-
17   entitled matter was submitted for consideration.
18  
19    
20  
21    
22    
23    
24  
25
26  
27
28
29
30

Originally published at theEEEL.



One of My Mom’s Arms

By Chelsea Martin

It must be so disgusting to watch something that was once part of your self slowly turn into something so separate and opinionated. 

Like watching your left arm detach from your body and go to college in Santa Cruz to study gender politics and practice polyamory, things you never planned for your arm, things that are so out of your range of understanding you hadn’t even thought to warn the arm against it. 

I can imagine looking at photographs of the arm when it was younger and feeling panicky about the swiftness with which life passes a person. 

“How do you have a conversation about gender politics with an arm that thinks for itself?” I can imagine wondering, while mentally suppressing the much more important question, “What is gender politics?”

I can understand feeling helpless and angry that the arm didn’t acquire the values you thought were embedded into your flesh.

I can imagine wanting to disown the arm, over-confident and argumentative about its decisions, constantly making you feel old and foolish when you ask simple questions about its lifestyle.

I can imagine wanting to focus once again on yourself, on the other arm and the few other appendages that haven’t detached from you, that seem to still find you interesting and knowledgeable and worth being connected to. 

I can imagine making an effort to forget about the arm. 

When I showed up at my mom’s house, I was ready to apologize for being such an arm. 

We hadn’t talked in months for what seemed like no reason. 

I was in high spirits because I had just been fired from my job and had forced myself to feel good about it. 

A tiny Asian man opened her door and I said, “Mom,” at him, which seemed both inappropriate and also the only way to begin the conversation. He called a tiny Asian woman over, who was able to say in English that she didn’t speak English. 

I called my mom from the car and heard the familiar, “Hi, this is Diane, leave a message,” that I had heard hundreds of times before.

My message went, “Dearest Mother, I am merely inquiring as to your whereabouts, haven’t seen you, where are you? Also who is in your house? Call me back at your earliest convenience. Thank you.”

I texted her every few days after that, with no response.

A few weeks later, I texted her from someone else’s phone and said, “Diane. How are you?”

She immediately texted, “Who is this?”

I texted my name. Forty-five minutes later she texted, “Good. And you?”

“Fine,” I texted, “What are your plans for Christmas?”

I am still waiting for a response one year later. 

Originally published at Shabby Doll House.
 


McDonalds Is Impossible

By Chelsea Martin

Eating food from McDonald's is mathematically impossible.
Because before you can eat it, you have to order it.
And before you can order it, you have to decide what you want.
And before you can decide what you want, you have to read the menu.
And before you can read the menu, you have to be in front of the menu.
And before you can be in front of the menu, you have to wait in line.
And before you can wait in line, you have to drive to the restaurant.
And before you can drive to the restaurant, you have to get in your car.
And before you can get in your car, you have to put clothes on.
And before you can put clothes on, you have to get out of bed.
And before you can get out of bed, you have to stop being so depressed.
And before you can stop being so depressed, you have to understand what depression is.
And before you can understand what depression is, you have to think clearly.
And before you can think clearly, you have to turn off the TV.
And before you can turn off the TV, you have to free your hands.
And before you can free your hands, you have to stop masturbating.
And before you can stop masturbating, you have to get off.
And before you can get off, you have to imagine someone you really like with his pants off, encouraging you to explore his enlarged genitalia.
And before you can imagine someone you really like with his pants off encouraging you to explore his enlarged genitalia, you have to imagine that person stroking your neck.
And before you can imagine that person stroking your neck, you have to imagine that person walking up to you looking determined.
And before you can imagine that person walking up to you looking determined, you have to choose who that person is.
And before you can choose who that person is, you have to like someone.
And before you can like someone, you have to interact with someone.
And before you can interact with someone, you have to introduce yourself.
And before you can introduce yourself, you have to be in a social situation.
And before you can be in a social situation, you have to be invited to something somehow.
And before you can be invited to something somehow, you have to receive a telephone call from a friend.
And before you can receive a telephone call from a friend, you have to make a reputation for yourself as being sort of fun.
And before you can make a reputation for yourself as being sort of fun, you have to be noticeably fun on several different occasions.
And before you can be noticeably fun on several different occasions, you have to be fun once in the presence of two or more people.
And before you can be fun once in the presence of two or more people, you have to be drunk.
And before you can be drunk, you have to buy alcohol.
And before you can buy alcohol, you have to want your psychological state to be altered.
And before you can want your psychological state to be altered, you have to recognize that your current psychological state is unsatisfactory.
And before you can recognize that your current psychological state is unsatisfactory, you have to grow tired of your lifestyle.
And before you can grow tired of your lifestyle, you have to repeat the same patterns over and over endlessly.
And before you can repeat the same patterns over and over endlessly, you have to lose a lot of your creativity.
And before you can lose a lot of your creativity, you have to stop reading books.
And before you can stop reading books, you have to think that you would benefit from reading less frequently.
And before you can think that you would benefit from reading less frequently, you have to be discouraged by the written word.
And before you can be discouraged by the written word, you have to read something that reinforces your insecurities.
And before you can read something that reinforces your insecurities, you have to have insecurities.
And before you can have insecurities, you have to be awake for part of the day.
And before you can be awake for part of the day, you have to feel motivation to wake up.
And before you can feel motivation to wake up, you have to dream of perfectly synchronized conversations with people you desire to talk to.
And before you can dream of perfectly synchronized conversations with people you desire to talk to, you have to have a general idea of what a perfectly synchronized conversation is.
And before you can have a general idea of what a perfectly synchronized conversation is, you have to watch a lot of movies in which people successfully talk to each other.
And before you can watch a lot of movies in which people successfully talk to each other, you have to have an interest in other people.
And before you can have an interest in other people, you have to have some way of benefiting from other people.
And before you can have some way of benefiting from other people, you have to have goals.
And before you can have goals, you have to want power.
And before you can want power, you have to feel greed.
And before you can feel greed, you have to feel more deserving than others.
And before you can feel more deserving than others, you have to feel a general disgust with the human population.
And before you can feel a general disgust with the human population, you have to be emotionally wounded.
And before you can be emotionally wounded, you have to be treated badly by someone you think you care about while in a naive, vulnerable state.
And before you can be treated badly by someone you think you care about while in a naive, vulnerable state, you have to feel inferior to that person.
And before you can feel inferior to that person, you have to watch him laughing and walking towards his drum kit with his shirt off and the sun all over him.
And before you can watch him laughing and walking towards his drum kit with his shirt off and the sun all over him, you have to go to one of his outdoor shows.
And before you can go to one of his outdoor shows, you have to pretend to know something about music.
And before you can pretend to know something about music, you have to feel embarrassed about your real interests.
And before you can feel embarrassed about your real interests, you have to realize that your interests are different from other people's interests.
And before you can realize that your interests are different from other people’s interests, you have to be regularly misunderstood.
And before you can be regularly misunderstood, you have to be almost completely socially debilitated.
And before you can be almost completely socially debilitated, you have to be an outcast.
And before you can be an outcast, you have to be rejected by your entire group of friends.
And before you can be rejected by your entire group of friends, you have to be suffocatingly loyal to your friends.
And before you can be suffocatingly loyal to your friends, you have to be afraid of loss.
And before you can be afraid of loss, you have to lose something of value.
And before you can lose something of value, you have to realize that that thing will never change.
And before you can realize that that thing will never change, you have to have the same conversation with your grandmother forty or fifty times.
And before you can have the same conversation with your grandmother forty or fifty times, you have to have a desire to talk to her and form a meaningful relationship.
And before you can have a desire to talk to her and form a meaningful relationship, you have to love her.
And before you can love her, you have to notice the great tolerance she has for you.
And before you can notice the great tolerance she has for you, you have to break one of her favorite china teacups that her mother gave her and forget to apologize.
And before you can break one of her favorite china teacups that her mother gave her and forget to apologize, you have to insist on using the teacups for your imaginary tea party. And before you can insist on using the teacups for your imaginary tea party, you have to cultivate your imagination.
And before you can cultivate your imagination, you have to spend a lot of time alone.
And before you can spend a lot of time alone, you have to find ways to sneak away from your siblings.
And before you can find ways to sneak away from your siblings, you have to have siblings.
And before you can have siblings, you have to underwhelm your parents.
And before you can underwhelm your parents, you have to be quiet, polite and unnoticeable.
And before you can be quiet, polite and unnoticeable, you have to understand that it is possible to disappoint your parents.
And before you can understand that it is possible to disappoint your parents, you have to be harshly reprimanded.
And before you can be harshly reprimanded, you have to sing loudly at an inappropriate moment.
And before you can sing loudly at an inappropriate moment, you have to be happy.
And before you can be happy, you have to be able to recognize happiness.
And before you can be able to recognize happiness, you have to know distress.
And before you can know distress, you have to be watched by an insufficient babysitter for one week.
And before you can be watched by an insufficient babysitter for one week, you have to vomit on the other, more pleasant babysitter.
And before you can vomit on the other, more pleasant babysitter, you have to be sick.
And before you can be sick, you have to eat something you’re allergic to.
And before you can eat something you’re allergic to, you have to have allergies.
And before you can have allergies, you have to be born.
And before you can be born, you have to be conceived.
And before you can be conceived, your parents have to copulate.
And before your parents can copulate, they have to be attracted to one another.
And before they can be attracted to one another, they have to have common interests.
And before they can have common interests, they have to talk to each other.
And before they can talk to each other, they have to meet.
And before they can meet, they have to have in-school suspension on the same day.
And before they can have in-school suspension on the same day, they have to get caught sneaking off campus separately.
And before they can get caught sneaking off campus separately, they have to think of somewhere to go.
And before they can think of somewhere to go, they have to be familiar with McDonald's.
And before they can be familiar with McDonald's, they have to eat food from McDonald's.
And eating food from McDonald's is mathematically impossible.

From No Posit, Volume 1 and republished at Poetry Foundation



Feeds

By Nalini Edwin

We were feeling awkward at an awkward party. We had all been standing around the table before we began sitting down at it while we stayed standing. There was bread to worry at, dip into brightly flavored oil. In fact, there were many kinds of flavored oil: chile, garlic, rosemary, chile-garlic, lemon, lemon-pepper. Wow, check this out, we said. Yeah, we said. Yeah. We took photographs of the oil and bread with our devices. We saw photographs of the same food, shot from different angles, appearing on those devices, one after the other, like a zoetrope dismembered, its length of images unfurled vertically and captioned. Bread, read the captions, and Oil, and bread & oils, and Yes, and #BOOM. If we skimmed through the photographs quickly, the bread and oils appeared to move upward in space as the photographs moved forward in time, jumping from one position to the other in their small ramekins on the table, growing blurry in one shot, sharply focused in another, obeying and disobeying the rule of thirds. Tilt-shift, cyanotype, cross-process. Magic hour, fisheye, sunkissed. Lomo. If we scanned downward we could see photographs of ourselves, or the view from our apartments and rooftops, or, perhaps most pleasurably, our breakfasts: a latte with its perfect foam heart, a newspaper folded like the chive omelette nearby, a man’s expensive chambray cuff holding a man’s hand holding a fork. We examined these (whose sleeve, what omelette, which newspaper) and thought about them (why him, where chive, how latte heart) as we ate, and did not eat, and started to eat, and stopped eating, the bread and oil before us. Soon the tablecloth was covered with stains, darkest at their middles like eclipses. Crumbs collected here and there quietly. We pulled out devices, just to have something to do with our hands. We learned together. With each passing minute, new things poured into streams and feeds. New things were both river and fish. They were grain in a trough, the trough itself made of deadened petrified grain. New things had happened all the time, and were to have been learned. We read well and closely, were always reading, really, growing well-versed in versions of ourselves. Timestamps reminded us to think of time, but unlike food, time has a heart of mercury and would scatter outward as a billion little globes if a hand tried to capture it. We made versions of our food in time, to remember the time we ate as if in the afterlife.

Originally appeared on Fringe as their inaugural Flash Fiction Contest winner.



Antagonistes

By Nalini Edwin

Most of our possessions come from the thrift store up the block. We shop there to indulge our deep hatreds — of waste and sales tax. We walk there to save gas. The store smells better than its brethren often do; of fresh tobacco and Love's Baby Soft. Its racks of clothes and bedclothes are tidily curated by color, although one-half of the middle-aged couple who run it is colorblind, meaning that we occasionally find outliers — sage-colored pants blooming among a row of khakis, or a bright blue dress ruining the otherwise neat progression from indigo to violet. He always purchases these pieces if they fit, finding meaning in their not being of their surroundings. I think this is dumb. Always have. Still find any number of ways to tell him so, the lacerations echoing across the length of the dinner table. He says nothing, fingers a cuff or a hem after I'm done talking. Paces me as we eat our oatmeal. We lift our spoons, drop them in unison. 

We lift our spoons, drop them in unison. Always have. Smell our possessions, which come from an otherwise neat progression that is better than its brethren. Blooming echoes lacerating the dinner table. We walk there, up the block from the thrift shop sales, which is dumb. He says nothing, tidily curates the racks if they fit his length, finding meaning in their number of ways to tell him so. Occasionally he fingers me after I'm done talking, smelling of fresh tobacco until I come, always. Clothes and bedclothes — pants (khakis), a bright blue dress — purchased, indulged with Love's Baby Soft, ruined, although hemmed. A cuff between couples becomes colorblind, going through its paces, from indigo to violet to sage to oatmeal. What does it mean to still find deep hatreds, store them across the length of middle age? Or any length? Waste taxes one-half and runs the other into gas, most often not colored, as we eat. These pieces surround our being, our meaning. I think we are outliers among the saved. Who is to find us there?

Originally appeared in Anomalous Press.




To Make A Film Based On The Incident

By Nalini Edwin

The four bodies found in May changed the picture, by then halfway torn down and partially covered with snow. The snow would likely have contacted them. So-called "paradoxical undressing." Their skin had a "deep brown tan"; notably, the bodies had no external wounds. A group was formed. Eight men and two women could support the theory of a small avalanche, or "a compelling unknown force." A mysterious "envelope" mentioned there was no precipitation in the 25 days before the site was discovered. lt was expected that this would happen no later than February 12th. The group now consisted of nine people. This route, at that season, was estimated as "Category III," the most difficult narrative line. Some facts were missed, perhaps ignored.

Originally appeared in Gigantic.


Walking a Spiral, a Loop Approaching a Star

By Ella Longpre 
for Katie, JH, J’Lyn, Jaclyn

Circumamubulate the city of a dreamy Sabbath afternoon. —Melville

Imagining excerpts of films, on a loop. More specifically, openings of films, on a loop: an interrupted beginning returned to, perpetually. Films that open for several minutes with no dialogue at all, a subtle story told and retold, without words, a figure wandering in vivid color away from a past the audience knows it will never see but somehow ending up back there again.

Such as Red Desert (Michelangelo Antonioni, 1964).

(RD still)

A green coat, auburn hair, with a boy, wandering through industrial landscape, rust. Again, green coat, auburn hair, industrialized decay. And again, is she wandering from city to city, repeating the same gestures in different but identical locations around the globe.

(RD still)

She is Marco Polo in a world of visible technicolor cities. The boy is what she remembers.

Or Paris, Texas (Wim Wenders, 1984).

(PT still)

Steel guitar with a slide, desert landmarks, birds of prey, passing by.

(PT still)

Red hat wandering, dropping an empty jug in one spot, picking up a new jug in another. The mirage is the desert, reiterated, while the boy (not present) is the real thing.

To imagine these two excerpts, played back to back, on a loop. Twenty years apart, compressed to an instantaneous interval. A cut is enough to create a dialogue. Red hat addressing green coat over there, What event are you walking away from. Green coat responds with a question but doesn't say anything.

A cut is enough to put two spaces in dialogue. (Maya Deren: “unexpected simultaneities.”) Industry is introduced into desert landscape. Would this dialogue adhere to the 180 degree rule.

 The 180 degree rule is a tenet of classical continuity editing. If two characters are in dialogue, the camera must capture them as though it were a third party, stationary, silent, watching the exchange. There is a line (the axis of action) drawn between the two speakers that the camera cannot cross. If the camera suddenly changes position between lines of dialogue and crosses the line, the viewer is disoriented. The viewer can't tell where the two speakers are standing in relation to each other.

(A line is a collaboration between two points that can’t be severed, only repositioned.)

But can't the camera move— that is, doesn't the listener sometimes meander while the stationary speakers stand their ground. Why isn't she looking at me. This is the erotics of the camera. The listener moves between desert plateau and industrial crane, as red hat and green coat exchange histories without speaking. The listener, ignored, absorbs the time of both speakers: their specific present moments in time, as well as the past events they walk away from— all while the listener travels between times, the time of the desert, the time of the industrial landscape— as time passes in each of these locales.

Chris Marker writes, in his essay, “A Free Replay: Notes on Vertigo,” that a character from Hitchcock’s Vertigo manages to “overcome the most irreparable damage caused by time.” How is this possible? The character in question (Scottie, Vertigo’s tragic hero) overcomes time’s damage by "recovering" a lost love. But how can time be undone? The voice-over that narrates Marker’s montage/ essay/ dream, Sans Soleil (1983), quotes Samura Koichi:

Who said that time heals all wounds? It would be better to say that time heals everything except wounds. With time, the hurt of separation loses its real limits. With time, the desired body will soon disappear, and if the desiring body has already ceased to exist for the other, then what remains is a wound... disembodied. (Koichi, San Soleil)

A mathematical limit is approached by a function but unreachable, such as the divine is unattainable, such as dictates erotic desire—if the hurt of separation has a limit, then we may say that we desire loss, in some way—the outer limit or the fullest extent of sweet pain (or, as Anne Carson provides an ancient Greek definition of eros, the bittersweet). We are not supposed to reach that limit. But if, like Koichi says, time eradicates the limit of separation’s hurt, does this mean that the edging around the hurt dissipates—or does it mean that we cross the threshold of that limit, exceed it, and plunge into the pain, annihilated or sublimed. For Marker, I think it’s the latter. But how, exactly, is it possible to overcome time, when time is capable of annihilating the self in pain? This is a real war.

Marker re-visits annihilation—or at least the act of hiding, of the sublime (the scientific definition of sublime: transformation in an act of disappearance)—in his films, even in the text, the voice-overs. For instance, when he notes that censorship “points to the absolute while hiding it. That’s what religion has always done” (Sans Soleil). Or the absolute, the self, that becomes a nuisance, and thus goes into hiding via neglect, such as in La Jetée: “The man doesn't die, nor does he go mad. He suffers. They continue.” Suffering, here, does not plunge the self beyond the limit of separation, but beyond the limit of concern—beyond the notice of even a spectator.

We lay down a cloak over something to make it unseen. The cloak is often language. Calling something good, someone a hero, cloaks the unsavory parts, the interesting parts. Changing your name, what are you hiding. When you can’t bring yourself to return but continually orbit home aren’t you constantly returning. Bad behavior is a term invented to describe boldness, to ensure that only the bold are attracted to subversive acts. Pulling back the cloak, we fail when we assume that one revelation is the final revelation. There are multiple folds in any cloak, and we think we've uncovered the truth, it's just the shape of something else underneath, something unseen.

I go walking to be not seen.

In a class on film poetics, Sara Veglahn points out, in Sans Soleil, the statue of Rousseau on the Isle de France; she mentions Rousseau's Reveries of a Solitary Walker. Rousseau writes a series of promenades, reflections on past confessions in the open air of a “solitary walk”: “These hours of solitude and meditation are the only ones of the day in which I am fully myself and for myself… where I can truly say I am that which nature has designed.”

I thought about W.G. Sebald while watching Sans Soleil, this time around— especially the chapter in which Marker imagines the walker who loses time in a hypothetical science fiction film he calls Sunless. I thought of Rings of Saturn and its ambling time traveler. What about walking is cosmic. Besides that celestial bodies exist somewhere between a past we see and a present we can't.

A figure wandering in vivid color away from the past but somehow ending up back there again.

Clockwise, from top left: still from Chris Marker’s La Jetée (1962); W.G. Sebald’s Vertigo (cover image by Semadar Megged); poster image from Hitchcock’s Vertigo (1958); aerial view of Robert Smithson’s Spiral Jetty, 1970 (photo by George Steinmetz).

Susan Sontag, in “A Mind in Mourning,” describes W.G. Sebald's ambulatory narrator as a promeneur solitaire, "a solitary, even when a companion is mentioned." The solitude is necessary to the endeavor, so that "the narrator is ready to undertake journeys at whim, to follow some flare-up of curiosity about a life that has ended" (Sontag 42).

But when the life that has ended is your own. (Thinking of Blanchot's The Last Man, the man who was dead, is now dying.) Attracted by gravitational pull to the flare-up of your own supernova.

Or when the walk is interrupted by an encounter: a binary star system on the brink of immolation.

It's been a few years since I read Rings of Saturn. The ferryman at the end. What happens with the ferryman. Is he not there. A star that has ended.

Originally appeared in Tract/Trace, October 23, 2014.