Features • Spring 2026 - Fear
Gezi
Once again, a newborn cried for the first time. The bald scream carried her voice through crowds in a chestnut-smelling street, rousing the cats from their curbside sleep. The sound stretched farther on to the trees of Taksim as they shuddered with an intensity foreign to them. The cats knew of what was coming before us. They found Spirit in a corner of İstiklal, licked and nursed her. They were the ones who would tell her about the name of the street, about how long before it meant independence, it meant dismissal and rebellion. They told her, as she cried, that she was rebelling even now when she did not know the word for it. They were the ones who decided that the time was right and carried the newborn to a nearby park. The cats, from atop the branches of Gezi, all silent in their knowing, wanted to show Spirit the trees.
Poetry • Spring 2026 - Fear
There’s something to be said about those little birds inside the eggs, with the sticky baby down and bones melted tender. This morning, you call me soup-for-brains and I imagine a boy’s guts cupped inside the feathered belly on my plate—another boy pressed open like a drum, a membrane. I drink the brine from a jar of Koon Chun plums for breakfast. Practice, I say, and you call me Pussy for the first time all week. They say it doesn’t taste like anything. Just the salt of the duck and the blood-tang of marrow. But I forgot you’re tutoring Leah Wong at her place today, so I turn and face your black-feathered buzzcut. No time for a game behind the school with the Chus’ half-popped basketball, which yesterday I poked till it dimpled and likened it to one of her mom’s big fake ones, and you hit me. For a split-second I thought I saw your eyes turn milky and your spine go baby-bent, but I pulled up your T-shirt and you were still hairless as a girl, your skin opaque. So it’s dinnertime and Mom isn’t home yet and all I have is the chick in my egg. He’s just boiled awake, beak parting to call me Dumbass. Soft. My fingers turn to yellow protein in calcium dust, prying you into this wet, scalding kitchen. Walls gum-pink and beating; I take you where heat reigns.
Features • Spring 2026 - Fear
By no means is this a famous story. It takes place in Huntsville, Utah, a small town of under six-hundred residents, located in Ogden Valley on Pineview Reservoir. Surrounded by three ski resorts (Snowbasin, Powder Mountain, and Nordic Valley) there is no shortage of idyllic views, nor a shortage of seasoned skiers wishing to park amongst these idyllic views. This is observed by the abundance of Parking by Permit Only signs that prohibit parking west of 7300 E Street, made possible by the Huntsville Town Ordinance on April 19th, 2018.
Fiction • Spring 2026 - Fear
Big John stood near me with the electric blue above us, screaming out with its shine for everyone to drink it. Lines of neon stretched and twisted into a beauty of advertising brilliance. We were drinking it and the bottles were sweating and it made me feel good for the first time all day.
The fresh online pieces we experiment with outside of our print cycle. Formerly known as Blog.
From the Archives
Features • Winter 2017 - Cell
“I’ll be shattered by then but now I’m not and can also picture white clouds ... faded sunlight falling across the picture ... I’ll go out for a drink with one of my demons tonight they are dry in Colorado 1980 spring snow.” - Ted Barrigan, A Certain Slant of Sunlight
8:53 PM
I didn’t really want to come down here, and I can tell that you didn’t either, judging from the semi-combative way you’re resting your drink on your knee, tapping the glass with your thumb over and over again, perhaps to signal boredom, perhaps to subconsciously establish and continually re-establish ownership over said drink like some version of territorial urination. I mean, I don’t blame you for that. New York is an exhausting place, because 1. the entire population is on foot and 2. the neat right angles and interlocking grids—a marvel of modern planning, I am frequently reminded—means you are almost always looking at someone dead in the face. Or at the very least trying very hard not to. After a few days of unwanted voyeurism, it’s only natural that you crave some personal space you can rightfully call your own.
I could give a litany of minor reasons why I thought this trip wasn’t worth it—the weather, the four subway transfers, the overpriced food, the fact that our hour of return necessitates hailing an Uber back to the apartment, an Uber which will be at least $27 and will inevitably be driven by some guy who enjoys regaling us with stories about his nephews. Or maybe Theoretical Uber Driver will be a political type (not an entirely unlikely scenario, this being Day 10 or so in Trump’s America after all) which will mean the conversation will be rife with sentences that begin with “in my day” and “if you really get to the root of it.”
But the real reason I didn’t want to come is because I kind of hate Koreatown. The name itself denotes a false sense of grandeur; at least with Chinatown they had the decency to section off a few blocks, enough square feet to somewhat qualify it as a locality. Koreatown is basically an attempt to attach geographic signicance to a loose cluster of barbecue restaurants and karaoke bars.
If the intention behind Koreatown was to transplant Seoul to New York City, it can be classified as somewhat of a success, successful in the sense that if you position yourself just right on West 32nd Street and proceed to mentally block out all the yellow cabs and food trucks and construction barricades it is possible to attain—for a eeting split second—the odd sensation of being back in the motherland. But there is a nagging theatricality to the place, the feeling of being an unwitting walk-on in a collective attempt to condense an entire culture into two blocks. The way, for instance, that all the waiters and waitresses here wear name-tags with their name in Korean lettering, something that never happens back home. Or the fact that every store is attempting to blare K-Pop at ear-piercing volumes, to the point that one begins to realize that the version of Korea that Koreatown is attempting to evoke is a place that doesn’t exist.
Of course, once you get to the edges of the block, the illusion starts to fray—a Citi-bank here, a souvenir shop there. New York inserting itself back into the situation. I’ll bet that you, like most people I know, nd something pathetic in how self-consciously eager to please the entire place is, i.e. maybe if we bombard people with enough nostalgic stimuli we can trigger some sort of Proust-madeleine moment. Or maybe it’s just me.
My friends joke about how it is that New York is so massive, the self-proclaimed the center of the world after all, and that all the Korean yuhaksaengs (Koreans who are living abroad for school) still hang out in something like a four-minute radius from one another, flocking down 32nd Street in groups of five as if we’ve all formed some kind of bizarre mutual suicide pact, locked in the cell that is Koreatown. I mean, I guess there is kind of an old-fashioned nationalism to Koreatown, as is the case with any cultural neighborhood, that peculiar brand of patriotism that is halfway between comforting and conning. I suddenly recall how one of my grade-school teachers once lamented that patriotism was becoming passé in my generation. Like it was becoming deeply, irrevers- ibly uncool to be proud of one’s national identity. As I sat in the cab earlier, cruising past Koreatown as the in-ride television blared some report about a Trump cabinet pick, I realized I wasn’t so sure about that anymore.
9:38 PM
I guess I will stay a little longer, after all the conversation at our table is still relatively lively and I’ve denitely missed any window I had to make a quick undetected exit from the group anyway. Amidst the usual obsessive comparing of social networks and mutual friends, someone is talking about how the Oxford English Dictionary concluded last week that we are now in a “post-truth society. ” I always imagined the Oxford English Dictionary offices to be in the dungeons of some secluded castle, where people still write with quill and ink under the flickering lights of a torch. Or I imagine some massive conspiracy of linguists huddled around that massive roundtable from Dr. Strangelove. Which is funny, of course, because I know that in reality the “Word of the Year” was probably selected by a group of English B.A.s in a small conference room in a nondescript office park somewhere—no torches or missile launch systems in sight, just linty carpet and the smell of stale coffee and the interminable flickering of cheap fluorescent bulbs.
It annoys me that there has always been a cultural push to portray the previous generation as being a bastion of honesty, a symbol of simpler times that exposes how corrupt current society has become. To say post-truth is a 2016 word is to imply that every year before was somehow more reverent of the truth, which is complete bullshit.
Case in point: in 1952, Dwight Eisenhower worked with a New York marketing team and produced a bunch of advertisements called Eisenhower Answers America, in which he pretended to address the concerns of “real everyday Americans.” Except what actually happened was that Eisenhower recorded a bunch of short talking points on his own, which were edited together with footage of actors asking questions to ultimately produce the illusion that Eisenhower was talking to regular Americans one-on-one.
They shot a bunch of these ads about eight minutes from here, actually, in a downtown film studio that is now a chiropractor’s ofce. The whole strategy was the work of none other than Rosser Reeves, then golden child of the New York City advertising world.
In my imaginatory rendering of the scene, Eisenhower is in the backseat of a 1950 Cadillac, sitting upright, his limbs effortlessly arranged in a series of right angles thanks to years of military training. To his left is Rosser, slightly slouched, showing the bare minimum of required respect as he fiddles with his notebook and puffs a cigar—Cuban—out the window. Every time Rosser refers to Eisenhower he calls him “General,” although Dwight has told him it is okay to call him “Dwight” or “Ike” or even just “Mr. Eisenhower.” But Rosser calls him “General,” over-enunciating the vowels as if to mock how self-serious it is to be referred to by a title and how small-minded The Rest of AmericaTM is to attach such mythic qualities to military accomplishment.
“You’re from Kansas,”—pause as he puffs on the cigar—“right, General?” Rosser asks. “You can just call me Ike, Rosser.”
“Oh, no, please. General, we are such great fans of yours! Isn’t that right, Tom.” (this is the name I give Reeves’ hypothetical lackey, who is sitting in the passenger’s seat, eager for any and all opportunities to interject into the conversation and be noticed.)
“Such huge fans, General, couldn’t have scripted a better story if we tried.”
“See, General, even Tom agrees. Least we can do is call you that.”
“Okay, then, ne.” Eisenhower states, arms up, a defeated man. Victorious in many respects, but in the icy, soot and piss-strewn streets of New York City perhaps not so much.
(At this point, the car hits one of the run-down areas of New York, and I imagine Rosser pulling down the blinds and the driver self-consciously speeding down the block to prevent any disturbing vistas of urban decay from unsettling the general.)
“See, General, we really want to play the whole Kansas thing up. Like what was it like there? What was the name of the town you were from again?”
“Abilene.”
“Abilene! Fantastic! Perfect name. Quaint, rustic.”
“Tri-syllabic,” adds Tom, who is promptly ignored.
“We really want to make Abilene a focal point of your campaign. The fact that you were from the Midwest and all. I’m thinking we make it a whole branding—”
“Excuse me, branding?” the General asks.
“Oh sorry, I don’t mean branding you! I mean, uh, branding your message. To make it stick to the average voter,” Reeves says “average voter” with a kind of disgust, the way one refers to an unpleasant coworker or a neighbor’s dog that always barks over the nine o’clock news. “Average voters will really, shall we say, connect with the narrative about a man rising up from the depths of Middle America. About people like us.”
Eisenhower probably cringed at the “us.” I’m sure Eisenhower hated Rosser. Or at least was put off by him. The very name Eisenhower—it meant iron miner in German—screamed blue collar. Papa Eisenhower had worked in a creamery to put his kids in a decent house. Reeves had made his first load of money after refusing to study for a chemistry final (this is true, by the way) and instead producing an essay called “Better Living Through Chemistry” which captured the attention of the DuPont marketing team. In fact, Rosser eventually got kicked out of UVA for driving under the influence. And now this asshole was trying to manufacture some sense of camaraderie our of thin air? And the way he talked about Abilene, every syllable dripping with something more than condescension, something approaching unfiltered contempt for the town and everything it stood for.
Yes! I am from fuckin’ Abilene, Eisenhower thinks, staring with contempt at Tom, who is desperately preparing another cigar for Rosser. Eisenhower probably imagined his face being projected, warped and grainy on a dozen shitty Kansas televisions, all across Abilene. A candidate for the highest office in the free world appearing in the same broadcasting block as cereal and Tide and Dove bars. An election of celluloid! The great future of democracy, as Rosser would say. But what would the people of Abilene think? Would they call him—perhaps rightfully—a sellout? When he was saying things like “getting back to an honest dollar” on air, wasn’t he cynically using his small-town roots to pawn off a false vision of Midwestern wholesomeness, creating nostalgia for an America—an America where people rise with the sun to do Honest Work and believe in Big Things—that never really existed outside of some collective imagination? But this had to be done, this was the new reality, after all. That was the what the military taught him: you don’t make the rules but you make sure you kick everyone’s ass playing by them.
The mental recreation kind of fizzles out after this moment. There are, of course, obvious flaws in my story. Maybe the two actually liked each other. Maybe they laughed and joked about football on the car-ride and smoked cigars together after they were done filming the advertisement. Maybe they talked about how ingenious it was that they made every viewer—yes you!—feel selected in the fulllment of a divine American destiny: moving past the war, buying a suburban home, starting a family. Returning America to the halcyon days, to the time before the wars, before the Depression.
Or maybe Eisenhower faced the camera alone that day, nobody around him save the imaginary presence of an imaginary citizen, a voice in the back of his head crying it’s all fake! like a street preacher on a subway, the ash atop the lens bright and unforgiving like an imitation of the sun shining over an imitation of Kansas.
11:15 PM
The sun sets kind of differently depending on where you are. And I don’t mean dramatic differences in location; the way the sun sets on 86th Street feels nothing like the way it sets in Brooklyn, and the way it sets in Pittsburgh is nothing like the way it sets in Philadelphia. I’ve always wondered if that has to do more with the way light refracts on different building materials or with changes in the weather and atmospheric conditions. Or perhaps the entire phenomenon is psychosomatic. Either way, the sun setting seems like one of those universal experiences that should be the same everywhere but never actually is.
In New Hampshire—where I attended boarding school for four years—the winter sun sets in a particularly striking way, as in it doesn’t disappear into the horizon as much as it is abruptly interrupted, consumed alive by a swarm of barren tree branches. By 4:30 it is almost completely dark, but the last dregs of sunlight reect onto the ice, creating an otherworldly afterglow that never seems to disappear until the rst pair of lonely I-93 headlights switch on in the distance.
Actually, because the sun set so quickly in New Hampshire there would always be ten or twenty cases of really bad seasonal depression every year at my school. I later learned that the antidote was something called a Verilux HappyLightTM, a small plastic obelisk that projects imitation sunlight and is advertised online alongside stock images of well-groomed people in their mid-thirties taking walks on an exceptionally photogenic beachin Florida. The cure for seasonal depression—according to the infirmary at my high school at least—involved staring idly at said Verilux HappyLightTM until you were no longer seasonally depressed.
A good portion of life at my boarding school was structured around these HappyLight-esque moments, moments that were supposed to give a passing resemblance to human warmth. This was possibly because it was in the best interest of the school to keep kids relatively sane, a tall order when you pack 535 teenagers into unkempt New Hampshire woodlands with shoddy WiFi connectivity.
For instance, at the beginning of every morning we had an assembly at the chapel, where we would often be forced to hear some incredibly mediocre piece of music performed by a freshman who was half-asleep at the piano bench. Except everyone would then proceed to give a standing ovation, because it felt good to believe that we all agreed about something, if only for a few seconds. Or take the fact that every year began with something called “Dropping Your Waterline.” Dropping one’s waterline involved a facilitator sitting a group of bored juniors and seniors around a conference table and asking them to uncover their “genuine selves.” This really meant that the room was forced to uncover increasingly uncomfortable pieces of personal information until one person nally stepped up and mentioned a fact that was deemed “sufficiently vulnerable and genuine.” This moment was then milked for maximum dramatic value, and the facilitator walked away, basking in a warm sense of fulfillment, blithely unaware of the fact that some asshole would probably spend the rest of the semester publicly humiliating the poor kid who was brave enough to speak up.
When I first tried the HappyLightTM for myself—one particularly dreary evening in January of my sophomore year—I think I laughed at what I then believed to be a tting and extremely clever metaphor for my boarding school experience. Except then I found myself disgusted at my own disgust, because this was exactly the kind of first-world, Holden Caulfieldian, conspiracy-of-phonies whining that I had tried my best to expunge from my system by age 14. So ultimately I just stared at the otherworldly Verilux glow in silence, wondering when the positive effects that punkybrewer from Amazon.com mentioned would kick in.
12:38 AM
Your friends have been dropping increasingly unsubtle suggestions that you leave with them for the past hour or so, and I have to agree that from a purely cost-benefit standpoint there is no point for you to stay here. We have reached that awkward impasse where half the table is drunk and the other half doesn’t drink or lacks the funds to order more drinks, which means we will simply continue the act of staring at one another and slowly coming to terms with the staggering lack of things to talk about (potential start-up idea: an app for your phone that suggests conversation starters based on personal data harvested from Facebook?).
Over the past hour or so, the bar’s youthful twenty-something optimism has settled into the rhythmic sounds of people settling for another disappointing night on the town. Even the conversation has worked itself into a corner:
Person 1: So I remember there was this one time back in Seoul, I think it was like July or something. It was super humid. Anyway, [Person 2] called me up at one in the morning and convinced me to come down to some crap bar in Hongdae and we got really trashed—
Person 2: I wasn’t that drunk, it was mostly you.
Person 1: Nah man, you were out of your mind. And then we met [Person 3] at Octagon.
Person 4: I do remember that. Actually, funny you should say that because, there was this time that [Person 3] and I decided to get really wasted.
And so on and so forth, a self-sustaining feedback loop of people talking about nights that were supposedly much better than the one we currently nd ourselves in, but which likely also consisted of people talking about other nights much better than the one they found themselves in. The small talk equivalent to the Droste effect. I momentarily consider joining in on the fun, reaching into my own dwindling reservoir of semi-listenable drinking stories. But then I stop.
You see, even though we’ve supposedly only met today, you’ve probably seen me before. Maybe at the immigration line at Incheon International Airport, or at the Port Authority Bus Terminal, or walking down the streets of Gangnam, or at the small ramen restaurant above the Kennedy Departures Terminal, or at the U.S. Consulate’s I-20 visa line. Chances are our paths have crossed. Chances are that we’ve spoken to each other before. Probably a short conversation. After all, I was just one of a million interchangeable Korean-American college students that you met, and you were one of a million interchangeable Korean-American college students that I met. And we had our standard-issue seventeen minute conversation—entirely superfluous but peppered with enough interesting personal factoids and anecdotes that it seemed more thoughtful than small talk. We probably spent these seventeen minutes pretending that our relationship was special, that our connection was unique, when in the back of our minds we knew there was something deeply disposable and expendable about one other. Which is just what’s happening at this table, isn’t it? Because, let’s face it, although right now we’re laughing and collecting Snapchat handles and Facebook friend requests the truth is that tonight is an unbearably unremarkable night. Best case scenario, we will go our separate ways, and perhaps in a few months - when we are sitting around a different table with different people drinking different beers - we will make cameo appearances in each others’ accounts of That One Time I Went to New York City and Got Drunk.
So no, I decide not to share an anecdote, because at the end of the day, what’s the point? Isn’t taking part in the conversation making me complicit in our table’s collective self-delusion that we are actually getting to know one another? Not to mention the fact that I am already contributing to the broader collective self-delusion that is Koreatown. The world—especially this 2016 post-truth-according-to-some-person-at-the-Oxford-English-Dictionary version of the world—does not need more dishonesty coming from my end.
Or perhaps this is an exceedingly cruel assessment of the situation.
The more I think about it, it’s funny how I’ve spent almost three hours now imagining this massive one-sided conversation I want to have with you even though I have yet to speak a single word your way. It’s not even a conversation, really, considering that I haven’t even added in any spaces for you to pause or react or respond with anything more complex than a nod. And it’s also funny that I created an entire character for you (you are a shy, quiet 19 year old kid who enjoys Scrabble and Bob Dylan and hot tea) based wholly on a small subset of verbal habits and behaviors and conversation snippets that I observed today, observations that I amassed in an extremely unscientic manner and are probably nowhere near representative of who you actually are as a person. And funnier still is the fact that I formed an attachment to this projection to the point that I—maybe around 11:47 and drink five—actually began to think of ourselves as kindred spirits or something.
And even while I am thinking about talking to you what I am really doing is talking to some diluted-down, Ron Howard biopic version of you, a sort of faceless composite character I have cobbled together. Which is to say I am really talking to myself.
And maybe, just maybe, even though the conversation that everyone else is engaged in is shallow and deluded and more than likely pointless, at least it can be categorized as an attempt at some form of connection. Some approximation of friendship (could we really hope for more?). Maybe the people at our table aren’t going through some pre-congured set of socially-obligated niceties. Maybe they are holding onto some belief that—through the right sequence of hangover stories and ill-conceived jokes about their genitalia—this table can form a lasting bond that will stand the test of time. Because, if you get to the bottom of it, aren’t drinking games and lame personal anecdotes and corny political advertisements and dollar-store Korean patriotism and Lowering Your Waterline—as flawed and messy and disingenuous as they may be—still rooted in some basic optimism that one can get to know and connect with a fellow human being? After all, if we have really managed to render the truth irrelevant, isn’t the obsessive search for the “genuine” ultimately a self-defeating endeavor, nothing more than another source of paralyzing self-consciousness? And maybe my entire career of sitting quietly in the back of the room in smug self-satisfaction as I laugh at HappyLightTMs and lament the ultimate disintegration of truth and engage in made-up dialogues with cardboard cutout versions of Dwight Eisenhower—perhaps that’s an even deeper form of dishonesty, one that borders on cowardice—
oh, wait, Jim from Uber’s about two minutes away. I guess this means that we’ll have to start making arrangements for the check. I am hoping that keeping silent will solve the problem on its own. “It was nice meeting you, by the way,” I find myself saying. I see that someone from the neighboring table’s asking you to join them for a toast. He seems nice. You should go over; I’m sure you two will hit it off fine.
Features • Winter 2014 - Trial
Believing himself still young, a ditchdigger in the town where I once lived abandoned his dog so that he could travel the world and see what was what. I was only six years old at the time, beloved, and oblivious to the old mongrel’s lonesomeness when we took her in.
In the mornings she’d rush in, ailing and enthusiastic, pummeling my bare legs with her front paws to wake me out of bed, as if kneading a window for escape: *Up, up!* And in the evenings, when I’d run her down the pavement, she’d scatter gravel underneath her abdomen, clocking particles of airborne terrain across my sight: floured leaf, insect bone, grits of carbon, silt, sod, some clay. I’d fan for a warm breath, catch flashes of the moon eating dusk on the alternating pages.
*Give me a break you idiot space cadet,* I’d say.
And once, when we were off up the sloping sidewalk near the school, the sky overhead softened into an unusual spectrum, looking like something oily leaked on the blacktop. Ah, a planet, I attempted to tell the dog, seeing a distant ship flicker the shades of coined metal—aluminum, nickel, copper, brass. It was the one with the ammonia crystalline atmosphere and the baritone name, where it rains diamonds sideways across 240-mile-per-hour winds. Jupiter. But she’d already jogged ahead, her sable gray coat blending to the curbside snowbank. Unwittingly camouflaged, she yelped from the gloom, worried that I’d lose her. This way, I said, lifting my arms to a porch light, casting beckons like shadow puppets. *Psst! Dumbass! Over here!*
And there she was: legs trawling, eyes loosed to ground, finding relief at my shins.
Pat her twice on the head.
We called the dog Laika after the Soviet space mutt: Laika, that pioneering canine who took to the air in a satellite. Only, our Laika never made it farther than the tot lot on her own. She was a coward in fact, damaged goods from the kennel, and when she died from bad nerves, we laid her in the same garden from which she once stole tomatoes. I was nine years old. It was October then: The old oaks and haws were already bending under frost and the fields, pro forma, had iced down utterly.
Sooner rather than later, we hypothesized, the blizzards would follow suit.
Had it been like any other early winter, I’d’ve spent the days off from school enjoying the particular incongruities of the overlapped seasons: throwing snowballs at cherry leaves, shoveling the walkway under the chickadee’s sigh, forgetting all about autumn until the puddles dried. Idled and without a dog, however, I was summoned to help my mother deal with the birdbath in our backyard. The problem was that the birdbath kept freezing over, and the frogs, bemused at the early winter, kept getting stuck on top, their legs locked under the ice. Most were dead when we found them. For the others, my mother would bring along a steel knife and near-boiling water and try to carve out their legs as best as she could. And a few times, when only two or three limbs were free, a frog would lunge from the ice early, abandoning its final appendages in a kind of premature jubilation. I wasn’t permitted to watch. My mother delivered the wounded creatures to the stream on her own, but left behind thin red stumps in the bath for me to discover later on.
In Juan Rulfo’s novella *Pedro Páramo*, a mother’s corpse says to her son’s corpse, *Just think about pleasant things, because we’re going to be buried for a long time*. We ought to take any mother at her word, but I’m hard-pressed not to ask: Are things really that fixed? The bonds between atoms vibrate at 10x1014 hertz. The mane down the dog’s nape swaddles as she stalks. Melting snow smells differently on different people, I’ve found. The black hole at the center of our galaxy is imploding at a rate of 70 million miles a day, like a pebble falling in a gravity well.
I bury myself in such facts each winter: Exposed blood freezes at temperatures just after ice forms; turtles under the ice get oxygen by suckling water into a large posterior opening where special tissues filter the oxygen right into the arteries, like so many gills. And did you know that on the Terra Nova voyage to Antarctica, a British officer, whose frostbitten feet were hopelessly slowing the others down, came up with an idea? Late one night he simply stepped out of his tent and froze himself to death.
There’s a boldface sign in front of a burned up NASA replica at my hometown museum that says something like, *These brave men gave up their lives for that most sacred purpose of discovery.* Or was it, *behold, skeletons, we have reached the moon!* Next to the replica are scans of Russian space-propaganda posters which are stunning as well as terrifying: They’re these extravagant, stirring images of Yuri Gagarin reaching across the stars, or of people standing in the exhaust of missiles and being blissfully transformed and, sure, disintegrated. One can’t help but be enthralled by the national yearning that the Soviets had in the ’50s and ’60s. The century was pretty rough for them. They suffered revolution, genocide, war, poverty, and half the population was sent to the camps. But somehow, in spite of it all...
Soviet scientists had decided to use Moscow strays for space travel, figuring that such an animal had already learned to endure conditions of extreme cold and hunger. The original Laika had been picked up as a stray wandering the back alley of a Moscow pinball factory that had only recently stopped manufacturing missiles. Laika was a three-year old, 13-pound, husky mix who looked good on camera when she won the lottery. A Russian news magazine described her as *phlegmatic*, saying that she did not quarrel with other dogs and that this was the necessary temperament: *phlegmatic*.
In the subsequent weeks, Laika was regularly confined in small, rackety containers and spun in the centrifuge. She wore wires in her brain and in her heart that showed how she was doing. And on November 3, 1957, she was strapped inside the Sputnik 2 satellite atop an R-7 rocket and sent 900 miles up through the stratosphere where she died within just a few hours.
But still she made history: Hers was the first body to orbit Earth.
Few had heard the true circumstances of Laika’s death until 1999, roughly 42 years after the launch, when some of the scientists involved in the mission went on TV and fessed up to the malfunction that actually caused her to die, for it had been reported until then, that the dog had survived a week, passing only when the oxygen ran dry. A pleasant end.
In fact, she burned up during liftoff like cigarettes.
People were outraged at the revelation. My mother couldn’t stand to look at our own Laika without getting upset. *You can’t imagine how the heat is,* she’d say, *how it affects you.* I tried to consider what it would be like to overheat in zero-G. Sweat, I imagined, would not run down the face, and if brushed off would just hang as globules in the air until evaporated. But dogs don’t sweat, so what’s it matter? I was more bothered when I found out that there weren’t countdowns at the Sputnik launches. Like there was no one at mission control, chanting (in Russian), *T-minus five, four, three, two, one, blastoff.* As it turns out, no one did countdowns before NASA—the Americans who a decade after World War II started watching German cinema again and in particular the 1929 Fritz Lang film *Frau im Mond. Frau im Mond* was the first instance of a countdown being associated with a rocket launch. Only in Lang’s film, after each number the phrase *seconds to go* was repeated.
*The world is full of obvious things which nobody by any chance ever observes,* wrote Sir Arthur Conan Doyle in a book having surprisingly little to do with dogs. Out on the frozen creek, Laika and I once went snooping. She was my Holmes, and I, her watchful Moriarty. *What’ll you discover today, my dear?* On a picnic table at the edge of the woods, a pitcher had been filled with glass, which, upon being emptied into the creek, made a metallic sound, like tin against tin. Where two rills intersect, a mother bullfrog whelped through the ice to her eggs trapped sleeping beneath. Carefully, I cracked the surface with my pocketknife and reunited the family. Laika cheered. It was only upon returning the following day that I learned the sacs were gone, that Laika ventured back for a taste, having been provided with renewed access.
Another time I asked the dog to shake and instead she convulsed.
Laika (version 1.0) said *hello* to the people of Earth on a radio broadcast a week before her flight. She barked into the microphone. Soon after launch, she transmitted a continual beep-beep-beep on a radio frequency, which served as a tracking signal. But within a week Sputnik 2’s signal died and all contact with the craft was lost. Laika’s 1,120-pound capsule remained in orbit for a total of 162 days, circling the Earth 2,570 times before burning up in the atmosphere on April 14, 1958. To anyone watching the sky at that time, she made her final statement as a tiny falling star in the night.
In the waiting room my mother described it as planes of communication wearing thin.
They did build Laika a window. Despite objections from higher-ups and the large costs of securing a window in a pressurized capsule, the engineers did it so the dying dog could look out—a window for Laika, whose monitored execution had been their one objective in all interactions that had bonded her to them with the keen devotion of every well-loved canine.
What the scientists didn’t yet know was that once reaching peak-altitude, Laika would have seen nothing but blackness and the faint indigo squint of the troposphere on the horizon miles away. She wouldn’t have bothered to look at the sun, which, without cloud cover, burned unforgivingly against the vessel’s glare shield. And she wouldn’t find other stars. Had she survived the week as reported and lived to see the capsule turn, however, Laika would’ve caught one last view of the forested mainland. She would’ve been the first to disclose those undiscovered countries. And there, there below: a downy avalanche over Peru—an earthquake jolting at 200 miles per hour, disporting itself in amorphous bulks of snow, an extravagant gesture, uprooting the livid conifers and 4,000 lives, 4,000 tiny dots in white. From up above, the landslide would’ve looked like a photograph, moving just inches at a time across the dog’s windowsill—a peaceful wipe of snowflake and dust, almost perfectly still, in witless motion.
Wintry air makes a wolf’s tongue numb. With sharpened blades, Inuit hunters used to set traps for wolves. They’d dip the knife in seal blood and bury the haft in the snow. The blood would freeze into a deadly popsicle. A hungry wolf would smell the blood, seek out the knife, and lick it until it shredded its tongue to threads.
I mean, the wolf would bleed to death.
Laika once came home with petals of blood on her nose. There were muskrats in the garden that liked to fight back. My mother wiped her face and then told us about black holes. She showed a picture of our own galaxy, laid her finger on the chartreuse center and said, *You could never see someone fall into a black hole. *If a traveler were to fall into a black hole, his image would just get slower and slower till he reached the horizon—at which point his image would stick. It’s kind of like Zeno’s paradox, where Achilles never wins his race against the tortoise because the distance of their subsequent movements reduces infinitely, by half the distance of the finish line. Only with black holes the light bouncing off of the traveler would also be shifting to lower frequencies, making him not only infinitely slower but infinitely dimmer and redder too.
My mother unpressed the bloodstained napkin from Laika’s face.
Because of black holes there are hundreds if not thousands of dim red tortoises frozen across the universe, she explained.
I watch a snowfall from my bedroom in Clifton, Virginia. The clouds settle and depart as if pulled on a leash. In the evening I take a walk down to the creek where I once scouted tadpoles, checking the rills for frogs stuck in ice. When at one point I think I hear a spadefoot hurrying a croak, I shut my eyes and pray it was instead a sound that only sounded like a frog, because I’ve forgotten my knife.
Commence countdown.
*Five*—at two miles above the Earth’s surface, pilots without air tanks begin to suffer hypoxia; blood-oxygen saturation reduces to ninety percent and with prolonged exposure the brain loses its ability to make judgments or retain thoughts. *Four*—at four miles, temperatures drop to negative 55 degrees Celsius and homeostasis becomes impossible; the pilot begins to freeze. *Three*—at six miles, bodily fluids expand nine times their size at sea level, decompressing the lungs and rupturing any abdominal organs containing trapped gases. *Two*—at eight miles, blood begins to boil and all internal liquids vaporize. *One*—at ten miles—the human body inflates, inflates, and inflates and then bursts open from within. *Zero*—in fact there’s one other way to kill a wolf: let it bite down your arm, then wrestle it under you and lace your fingers—one in each eye—and squeeze through both eyes into the brain.
The panting stops; the blood freezes thick; the sound, it turns out, was a skidding rock. I pick it up and throw it across the icy creek. I recall that in the hours before Sputnik 2 launched, one scientist brought Laika home to play with his son and his daughter.
Sometimes I think of my old mongrel pup: of how hard it was for her to keep her head steady, of the cigarette burns the ditchdigger left on her belly. Other times I think about what it would be like to live on a moon 15 light years away. You could point a giant telescope from there to Earth, and the image would arrive 15 years delayed. Today you’d see Laika and a boy playing together as they did when they first met, racing past the turnaround roadsides and rows of softwoods, winding.
In the first few years after Laika’s death, I would always dig the snow off the dirt where she was buried. It would make a dark hole, a round of soil exposed under ice, that I’d leave behind, carrying my plastic shovel in tow, counting, *seconds to go, seconds to go.*
Fiction • Spring 2011
Were he to open his eyes now, Paul Castor wouldn’t be able to tell whether he’s drifted, or how far. Head dangling off the nose of his board, he can hear the sighs of the water flowing past his ears, sloshing in the space between the rounded fiberglass and the curve of his back; can feel the hair on his scalp swirling out into a shape that, were it viewed from above, would resemble a wreath. A near-digested breakfast of cheerios and orange juice rolls in partial harmony with the tide beneath, and his chin juts upward as he belches vigorously. Castor attends neither the thin pool of water evaporating on his abdomen, nor the faint, almost subconscious pain of unabated exposure to early-morning sunshine. The air is motionless, and he imagines a sensation like perfect stillness. He thinks of a burial at sea, of pre-Columbian tribes interring their dead in huge ocean-faring canoes; half-dreams of himself as interred in one, moving serenely and purposefully among tall ships and glaciers, underground rivers and violent inland seas; dissolved in the bosom of a thundercloud, scattered in snow.
Between sleep and wakefulness out here from moment to moment, Castor forces his eyes open and draws breath deeply, turns on his belly and begins paddling back toward the breakwater and the shores of Giacondo Beach—the largest in the town of Comanche, CA—where by now five or six other surfers are queued up for the last scraps of the morning’s meager high tide. Resigned, he slides almost furtively off the board and into the low trench just before the shallows. Eyes open as he dives downward, the water is mud-colored and profoundly cold: darkness free of direction. From his left ankle, Castor feels the tug of his bungee leash pull him back towards the surface. He lifts gradually and emerges, slick and inhaling powerfully, then taking up the board and making his way across the beach toward the lifeguard tower where he’s left a duffel of dry clothes.
There’s a spigot near the steps at the edge of the sand, and he washes off the grit caked on the soles of his feet and around his ankles, then walks up the steps onto the boardwalk. From there he recognizes Bill’s pickup and walks gingerly, barefoot, across the pavement to where his friend is parked. Bill is smoking a cigarette with the music turned up, looking impatient and tapping his left wrist when Castor approaches, as if he should have been expected. He turns the music down and leans his head out the driver’s side, and they exchange loose greetings. Castor’s hair is still wet, and he puts his surfboard and his soggy bag into the bed of the truck. Bill wears sunglasses and Castor can’t tell where his friend is looking when he climbs into the cab. He has sun-bleached blonde hair that he wears short, and his face and forearms are covered in freckles.
You must be going for the record, Bill says as they pull away, and Castor notices beads of perspiration forming on his forehead. Bill’s shirt, a cream-colored button-down, is already beginning to soak through with sweat. What record might that be, asks Castor, but Bill has already turned the music back up, making a quick left to take them downtown. The morning sun has risen well in the sky and the storefronts there roll past in high relief. Loudly, Castor asks where they are going, but there’s no reply, and Bill just squints and leans forward over the steering wheel where the sunlight makes a tonsure on his head. You smell like a dead fish, Bill says. Are you going to wash that off, or are you going to walk around all day like that? Castor ignores him and slumps on the truck’s bench, blowing air gently out from between his lips and watching the sidewalk and the sway of palm trees waving their muted and eternal farewell. Gradually, the volume of the engine erases whatever lingered in his ears of the sound of the ocean. For two weeks now he has been seventeen years old, and the world in that time has seemed changed—magnetized and alive with whispers like promise and he has waited for their words.
They come to the other side of town and stop the car on a quiet street that runs along a park and a municipal playground, and walk together down a pathway through the trees towards some buildings on the other side. On the playground they can see two young boys—not yet of school age and oddly unsupervised—pushing one another on the swing set. Castor watches one swinging higher and higher, wheeling upward above the latticework shadows of the tree line. The child laughs at first and then, growing frightened, softly begins to cry. The two men pass without comment, the small amazement at the coolness of such places in the summertime coursing through each of them.
On the opposite side of the park is the Sphinx, a refurbished multiplex and the only movie theater in town, whose chalky, sandstone facade and geometric patterning exude something more like a crudely-interpreted Moorish homage. Inside, there is a new coolness, something closer to that of a museum or a storage facility. The large, windowless atrium has a dingy, vaulted ceiling with violet felt curtains hanging down the walls. Between vending machines and antiquated, box-shaped arcade games are blown-up, high-contrast photographs of studio-era Hollywood stars. The images are all of the same dimensions, and some of them have been distorted or awkwardly cropped in the enlargement process. Their expressions are various and enigmatic: some of rage or surprise, others of anguish, hypnosis, possession, and in a handful—perhaps no more than one—the unmistakable image of supernatural calm. Castor recognizes none of them.
The doors are unlocked but there aren’t any screenings at the moment, so no one stops them from walking through the corridor of theaters towards the area at the back of the multiplex, where a girl stands vacantly tending to a long glass case advertising popcorn and concessions. She wears a maroon long-sleeved polo shirt that fits too loose and seems to tangle her up like a blanket might a restless sleeper. Near her heart is a pin with the name *Nora* printed on it. We’re not technically open for another half-hour, she says, surprised but friendly. This popcorn is free if you want some though. It’s from last night. She has straight, sandy blond hair, and her features have the sharp smallness of a bird. There’s a shy deference in her voice, as if she’s reciting from a script.
Uh, we’re not here for that, Bill says, stepping closer to the glow of the counter and removing his sunglasses. I work for your boss, remember? Nora laughs and shakes her head, half-rolling her eyes. I didn’t recognize you with your friend, sorry. Yeah he opened up for me about an hour ago. He should be upstairs. Bill starts up again at a hurried clip, offering no thanks, not waiting to dwell on the small embarrassment. Castor follows along a step and a half behind, glancing over at the girl as she sprays blue cleaning solution on the glass countertop and swings a rag across its surface in quick, circular motions. She is pale and looks a little older than him. The image of a beautiful woman on a section of the wall behind her—whose hair is trimmed short and who wears a long fur coat—hangs, ghostlike, in the half-light of the gallery.
At the top of the stairs, they find a waiting area and a window into another room where a squat and ancient looking man sits at reception. He wears a look of mild reproach as they walk in that Castor can only guess means he recognizes Bill. Castor begins to remember what Bill has told him about his job working for Mr. Salvatore in the year since his friend quit school, and understands without much thought that his job with this man has been—like the man himself—something of a mystery. Whatever business Bill is involved in—as an errand boy and chauffeur, occasionally a messenger—was never a concern to Castor, but there is a sudden trepidation about the present task. As they reach the office door—finished wood centered by yellowed pebble-glass—Bill makes a gesture to his friend as if to say, *Let me do the talking* and *I’m sorry about this*, both at the same time.
The first rush of natural light since they had come to the Sphinx disorients Castor and he wonders if they haven’t made a mistake and wandered into a forgotten corner of the place where some shrine might be kept. Salvatore is there though, bearded and immutable like a judge, flanked by banners bearing images of grave samurai and monsters from science fiction. He looks first to Castor and his expression transforms, from one void of insight, to that of someone satiated after small discomfort. Ah Bill, I see you’ve brought your friend, fantastic, he says and turns slightly and definitively to the other boy. Bill’s told me only the best things about you, Salvatore speaks as he shuffles through a suddenly conspicuous stack of manila envelopes of varying girth and hands one from the center of the pile to Bill. He pauses, and turns to no one so that when he begins to speak it’s as if to a camera: People have asked me for most of my adult life what the key is to being a successful individual in my line of work. And I tell them that there’s nothing more to it than knowing how to work with people. The truth is that people aren’t complicated; there’s a few things that everyone wants in life—sex, money, entertainment, health. Put yourself in a position where you can give somebody one of those things, or where you can take one of those things away from them, and you’ve figured them out. After that you can make them do anything. I make it a point to say that to every young person such as yourself that comes to my office, and I like to think I’ve taught your friend here something by saying it to him more than once. The mirth trickling out from his voice, he looks up again: It was so nice meeting you Paul. I’m really glad that you’ll be helping us out on this one. Remember that if I like what I hear, there might be more work in it for you. Now if you’ll excuse me, I need to have a word with Bill privately.
Castor waits in a sagging fabric chair across the room from the silent, totemic receptionist and hears nothing of the conversation in Mr. Salvatore’s office. Bill opens the door shortly, sunglasses restored, carrying a thick manila envelope of the kind on his boss’s desk. On the way down the stairs, Bill, visibly relaxed now, peels back the metal seal on the envelope and peers inside while he explains what they are meant to do. It’s a hospitality job. We’re supposed to pick a guy up tomorrow night at the Veracruz Airport and take him around the town. Basically, he says, we take the guy out to dinner, then to a couple of bars. We do whatever he wants. If he likes pool, we shoot pool. If he likes cards, we find a game. He’s a client, and he’s in town to negotiate a contract. Mr. Salvatore says if we show him a good time it’ll soften his outlook on things the morning after. He asked me if I knew anyone who could come along and I said you would. And we have plenty of petty cash—there’s a bonus in for us too.
What made him ask for me? I don’t even know the guy, either of the guys.
It beats me. I mentioned you once or twice, how you like to surf. Maybe the guy we’re meeting likes surfing. Or maybe he’s a queer. Anyway, there’s no way we’ll be able to spend all this, Bill says and plucks an indeed impressive wad of $20 bills.
Now hold on, what’s him being queer got to do with me?
It’s possible that you’re missing the big picture here, pal, Bill says this time airing himself with a money-fan. Speaking of which, I noticed the exchange between you and the counter girl. Give it a shot, it doesn’t look like a waste of your time. Not exactly my type but you might get something out of it. Bill has successfully changed the subject: Castor is grateful that the glowing of his ears is undetectable in this light, sensitive as he is to his friend’s remark that, without any particular difficulty, has found him out. Bill detects the tightening of his friend’s countenance, and places a sympathetic hand on his shoulder. Take your time. I’ll wait in the car.
They make their date for later tonight—a few hours after her shift ends, at the same theater where she works. He is relieved when she suggests a crime thriller and not a romance. He tries to look in her eyes the whole time, and when he does he can see no trouble in them. Whether he has caught her by surprise, or whether she is simply being polite, he does not know and feels free of worry. He can hear the blood jumping through his head as he walks back through the park where the children were playing before; can feel a modest sweat trickling at his back where the sun beats down from its position at noon. Bill leans against the hood of the truck, smoking, when Castor returns, and doesn’t ask how it went.
They drive around for a while not saying much of anything. In the afternoon they have enchiladas at a cafe a few blocks away from the beach. Someone has left a newspaper at the table before them, and Bill turns to the section with the comics and reads quietly to himself, chuckling from time to time. He points to the page once, shaking his head, but never shows his friend what he is reading. Castor asks him about the man they’ve been hired to look after.
He’s a client, like I said. I don’t know anything else. I think he used to be an actor.
An actor like in he movies?
Yeah, I think he acted in a few of the movies that Mr. Salvatore produced back when he was still doing that. They may have been partners. I don’t know, you can probably ask the guy when you meet him.
Bill produces a red pen and amuses himself drawing details on the characters in the comic strips. In one strip, he draws mustaches on all the female characters, and then X’s over the eyes of all the male characters. In another, where the characters are all children, he draws an enormous red penis on each character, regardless of gender. At a certain point the smile drifts from his face and a look of intense concentration overcomes him; he focuses on producing the same curvature of his stroke for each shaft, the same flecks of pubic hair on each inflamed scrotum. In a third strip, he begins drawing new characters in the strips of his own invention; crude, gleeful, and moon-eyed, a part of an alternate universe in the world of the cartoon, invisible to the rest of them, like vampires caught in a mirror.
Their friendship is an odd one; since they were children, the closeness between Bill and Paul has always been more that of siblings near to one another in age than of people with much in common. From when they first knew one another, and now more than ever, Bill has always exuded an inflamed sense of ambition, a preexisting need to determine the circumstances of the world around him. Castor has watched his friend for years now, fascinated by the expedience and the animal optimism that for all their time together is still alien and opaque to him. Physically, Castor is the more imposing of the two, but Bill has never been shy about announcing the ease with which he assumed a sexual life. Bill doesn’t object to Castor’s quiet company, and would seem to have become somewhat reliant on it now, were it not for something Castor was certain he wasn’t being told about their assignment.
What kind of movies did Mr. Salvatore make when he was in the business?
Everything from what I could tell. Comedies, horror movies, westerns. Art house stuff too. It all went direct to video though, never even screens it in his own theater. The only thing he mentions a lot about is video distribution—he says that a million suckers every year try to get a movie made, and it’s a lot of blood, sweat and tears getting it done. But the money end is in distribution; if you can put up a little bit of cash up front as a producer, you can make a real killing on video sales.
Sounds like a real shit way to make a living.
Not if you play the angles right. Don’t get pushed around, what he says. The directors are the ones you can’t take shit from, he says. Even the schlock jocks think they’re Scorcese. Gotta let ‘em know where the money is, who’s the boss. If they short you, leave you in the lurch, you have to come back on them. Hard.
Castor can see a look of confused excitement in his friend’s eyes as Bill’s sunglasses slide down his nose, like a young boy watching a transaction between adults whose meaning surpasses his understanding. Bill pays for their meal. Castor takes his things from the back of the truck and they part ways as he heads toward the beach. Later on, he paddles out alone and the afternoon high tide is more consistent. The waves are fickle with him at first; he forgets their delicacy, paddles in too quickly or too tentatively, and they crumble beneath him before his head can climb above the foam. Soon though, he begins to move more freely, more sensitively, as if he could remember the water’s language and suddenly speak. The ride becomes his pattern of thought, and his thoughts take on the colors that he can see now in the water reflecting the variegating light that nevertheless fails to cast the sand any other shade than that of bone. The water is murky and refuses to yield his image as he paddles out again. After a long time his body registers signs of fatigue; the muscles in his shoulders begin to tighten, and his knees feel bruised from where he straddles the board. The day is over. He sits, half-sinking in the water thinking of nothing, and then the image of Nora’s face as it moves across the ghost of the woman in the theater—each one translucent and irradiated as if from behind, by some lantern.
His grandparents have gone to dinner early, and the house is deserted when he gets home. He leans his surfboard against the perforated cardboard wall over his grandfather’s workbench in the garage, and leaves his trunks and his undershirt in the basket next to the washing machine. While the shower warms up, Castor walks around the house naked, sipping a glass of milk and stopping to watch the television. His limbs are wiry; narrow, unfinished masses that seem to hang from the fibrous mantle of his upper chest, suspended. This is but one form. The specter of the television fills the room with a pale blue light and unnatural warmth. Mounted above the set and elsewhere in the living room are photographs of his family—his grandparents with him as a baby, their vacation to Disney Land, bodysurfing with his grandpa and later boogie boarding. From an early age, he spent too much time on the beach, in the water. A bright boy, he nevertheless neglected his schoolwork. His grandma never pressed him on the matter, believing that as long as his hair was wet when he came home that he couldn’t have been getting to much mischief. Most of the photos of his grandma are from when she was much younger and, from time to time, she’ll be holding a small baby girl with raven hair. Letting his eyes wander, he meets the gaze of his own mother through the reflective glare of the glass that protects another of her images—young there, not much older than he is now. From the distance between them he cannot feel much for her, not even a curiosity about the question as to her decision; how one chooses to die when it’s their own choice to make, how one dies for the sake of another that they cannot love because they will never know. She was well behaved, her mother tells Castor, the way he was and still is. Never a burden, no-how. The last light of day drains from the room and his eyes don’t resist the loss of the image. Her face is flat; it is not a space. He would plant himself there if he could, stretch out and let it continue through him, but something like a tide is lifting him ever upward and away and there again is the same distance between his face and the other, empty one. There go the thoughts he will not have.
They meet beneath the streetlight outside the ice cream parlor, and though they greet one another naturally, a long time passes before he can recognize her. Nora wears a red sundress patterned with small white flowers that appears faded as though it’s been washed too many times. She wears earrings of white gold, long and elliptical. He knows it’s foolish to be surprised that she’s changed clothes, that she isn’t wearing the same smothering maroon shirt. There is a peculiarity, a surprise about her beauty that awakens—someplace outside of him—a melancholy, as if he were embarrassed for her. They walk slowly, side by side, her hair taking on different hues as they pass beneath the lights here and there. She talks about her family; a brother in the army, a father whose recent health problems meant her withdrawal after a year and a half from college. Castor focuses on each of her words but cannot prevent them from slipping away from him. When the conversation passes to him, he knows that what there is to understand about him can be said in a few words: he lives with his grandparents, his mother died in childbirth, he has never known his father, his best friend Bill—more of a stranger to him every day—is his only friend, he loves to surf. He worries that what he has to say may sound unsubstantial, vacant. She asks him questions—platitudes, really, but they sound to him as if what he had said needed clarifying, as if some explanation were required. What he’ll only realize later is that she may be nervous too. He answers her—politely, enthusiastically even—but the things he speaks about seem to come from someone else. He feels simultaneously uneasy and bored. Relief comes when the Sphinx appears around the corner, and the two of them can be silent again.
The movie is called *Ouvert pour cause d’inventaire* (though it is in English), wherein a detective arrives at a small coastal town in what appears to be Portugal to solve a string of murders. The bodies are found by fishermen in the shoals, and the victims are dressed immaculately in flowing white robes; the actors and actresses enlisted to play the victims are some of the most beautiful people that Castor has ever seen—young, fair-haired, with the faces of angels. The cause of death is, at first, a mystery, as none of the bodies turn up with water in their lungs, nor do the victims show any sign of struggle. The detective takes up residence in the home of a young widow—the wife of the first victim to be discovered—and begins the meticulous catalog of evidence that, thoroughness notwithstanding, leads him nowhere. He is bewildered at first, then outraged as more bodies begin to wash up along the docks. Paranoia sets in. A chronic stomach ailment sidelines his investigation for a time, and the therapeutic walks he takes along the cliffs overlooking the beach illustrate some of the more moving qualities of the setting; a purgatorial place harried by storms that, despite its desolation, retains the vertiginous beauty of the natural world reaching towards oblivion. The singular image of this series is a solitary tree growing on the rainy beach, its roots extended deeply into the breaking waves. Somewhere in the midst of it all, Nora puts her hand in his.
There are scattered details that have the semblance of significant clues: a persistent fog on the shore that only fleetingly discloses a white fortress; the devout, paternalistic and quasi-fascist local police force whose surveillance of the widow verges on obsession; a Nepalese fisherman, gone mad from his time at sea, explaining a belief in the transmigration of souls as if it were a kind of cruel joke. Soon, however, the trail goes cold; the townspeople forget about the killings—even the detective’s commanders in the capital seem anxious to tie up loose ends and file away the murders away, unsolved. The lull in the case marks what the detective can only guess is the beginning of his early retirement, and he takes measures to settle down with the young widow whom, over the course of the investigation, has expanded her role in the detective’s life from hostess to confidante to lover. His stomach condition is slowly deteriorating, and through the detective’s interior monologue it becomes clear that he doesn’t have long to live. The young widow brings him a medicine that she promises him will take away his pain. The viewer is left to understand that the young widow, whose husband was a police officer himself, has been administering the same drug to the detective for much of his time in the village, dulling his forensic skill. In such heavy doses, the drug has the power to induce a euphoric, dream-like state. The local police, prepared to kill both the detective and the widow should the former stray too close to the truth about the murders—which itself remains a mystery—relax their surveillance and diminish into a star-punctured night. The widow has saved the detective’s life by, in so many words, destroying his mind.
Throughout the movie Nora moves closer, and at times she directs his hand behind her head, which she then places in the nape of his neck. Her breathing is steady and soft, and he does not remember when they begin to kiss. He would like to feel tenderness for her in this moment, something adult and concrete, a desire for something to change. Instead he feels slightly squeamish, clammy and inert as if grasping something tightly from within the depths of sleep. He mistrusts his body. He cannot fathom the science that could explain how pitiful this all feels to him now. He thinks of Bill, who describes his conquests with such verve, and considers that what was so impressive all along was that his friend had the stomach to go through this willingly, endlessly.
Shortly, it becomes something rehearsed and mechanical, though not unpleasant. She responds to his hesitancy, careful not to announce with her body language that she senses his inexperience. Nora is curious about this lonely boy, who looks like something fragile and built for life on some other, kinder planet. She is startled by his comportment: simple, unreflective. Still in touch with her boyfriend at school, she’s talked with him from time to time about moving in together, but he doesn’t visit with any regularity. She imagines herself anticipating the visits of this boy—almost a child—at the dreary theater, someone to dress nicely for; someone to displace the persistent, soiled feeling that the Sphinx’s puerile owner leaves after each advance. She hasn’t paid close attention to the movie, but what impression she’s left with of the detective is that of an artist; an artist describing life in its purity, brushing closer and closer to some central fact of that life until the two become indistinguishable.
They leave through an emergency exit at the back of the theater that Nora knows will not set off any alarms. The parking lot that curves around the building has no fence to obstruct a course through a cemetery that, for the darkness, seems to stretch unspeakably. In the distance they can see the reservoir, ovoid and still, giving back the luminous, trembling forms cast down by an elevated highway still further out. They think together, woozy with a menacing lustfulness and move stiltedly, like zombies, towards the obscurity’s center. A periodic heat moves through the open in waves, pushing them closer to one another and roaring in a way that seems only to compound the dome-shaped silence all around.
There are some briars growing alongside a slender, unadorned mausoleum and they sit down nearby to get out of the wind. They begin to kiss awhile, and his hands move mechanically again to where she doesn’t stop them. A warm gust twists through the briars that bow low and scratch lightly at the flesh on her shoulders and neck. Nora’s hair circulates wildly, dancing in a kind of nimbus around her head. Around the edge of her thigh, she follows his hand with her own. He smiles and relents: We probably shouldn’t. She smiles back, feeling neither frustration nor relief.
A shared dizziness passes and, grinning, they begin to talk—conversation turns to the job Castor’s been enlisted for tomorrow night. Nora knows nothing of her boss’s business; the other employees at the Sphinx are mostly geriatrics and substance abusers. With the exception of the weekend crowd, there’s hardly any business; from the outside, the theater looks like a money pit. The proprietor’s associates, however, generally appear dangerous—jackal-eyed men with absent expressions, hungry and hypnotized. She thinks of wild mercenaries packing their cheeks with hallucinogenic grasses that make them dream of different names for themselves and worship death. She thinks of this other man the actor, whom she imagines looks something like the lonely detective in the film, sick and unknowing. She worries at first only hypothetically: Don’t go, she says, to no one in particular at first. He is listening. She thinks to herself that he hardly does anything but listen, really. You don’t work for him, not yet you don’t. You shouldn’t go. Don’t go.
They sit quietly for a while, Nora’s head on his chest while Castor runs his hands gently through her hair. Each stroke is made to coordinate with a careful rhythm that he listens for in the faint but discernable sound of the ocean not more than a mile away. He doesn’t know what to make of this sudden concern, this unprecedented closeness. The sound unfolds over the low echo of Nora’s words, recurring to the point of senselessness, or to the point of a movement through one sense towards another sense, a hidden sense. It is a sense like prayer: *Don’t go. Don’t go.* He imagines that the confluence of these sounds as identical to that of the passage of air through the branches of a tree like the one on the beach in the film he has just seen. It stands, defiant and deeply rooted in poisonous sand, bending beneath a phantasmagoric sky, closer and closer through the passing centuries towards its shimmering, mercurial twin.
***
When their first and only son was born in a village outside Asunción, the parents of former actor Agustín Barrios named their boy after his great uncle, the famous Paraguayan classical guitarist Agustín Barrios-Mangoré. Aside from his virtuosity, which was met with the acclaim of all of Europe during the first and only tour he made through the continent near the end of his life, Barrios-Mangoré is remembered as the first solo guitarist to record any of his compositions professionally, which he did first in 1909 and then sporadically as cost would permit up to his death in 1944. In 1912, the guitarist found himself the subject of no small scandal when, on a tour through Brazil that included stops in rural parts of the country (where ostensibly Christian residents instead worshipped a plethora of minor ancestral gods and spirits, the most potent and wicked of which were believed to command spells meant to control or destroy the ability to speak) he began to perform with accompaniment by a recording of himself playing and occasionally singing. The skill and the speed of his hands, combined with the incorporeal nature of his assistance—an idea originally proposed by his manager as a way to save money and, ironically, to attract publicity—compelled a particularly stunned audience to presume that he was an emissary of one of their more powerfully malevolent gods. The duration of Barrios-Mangoré’s tour through Brazil was beleaguered by the infamy of his ‘heathen music’ as it spread through the countryside, and the combination of poor concert sales and a number of death threats was sufficient for the guitarist to cancel the remainder of the tour and return to Asunción, opting out of his contract with his promoter under the terms of a provision regarding ill health.
What is regularly overlooked of Agustín Barrios-Mangoré in contemporary scholarship (to the extent that it exists to any respectable degree) is that he was an avid mountaineer and topographer, and would often bring his guitar into the more remote villages and outposts of the Andes on expeditions. There, he learned traditional folk compositions from the locals that had survived the earliest colonial conquests by the Spanish. Accepting from time to time the hospitality of his Andean counterparts, Barrios-Mangoré—who rarely managed to get to sleep because of the scarcity of oxygen at such altitudes—would look for prolonged periods of time from his window or (if he could manage it without disturbing the people who had taken him in for the night, many of whom were poor scrub farmers or goat herders and rose before the sun was up) from the grassy edge of a precipice at the milky contours of snow-covered mountains as they were framed by the yawning firmament. It is known that he enjoyed a brief acquaintance with the English occultist Aleister Crowley, himself a mountaineering enthusiast; apparently the latter was on a climbing trip in Peru during the guitarist’s tour through Brazil and decided to travel to meet the man after his last summit. In his private journal (confiscated by government police during the dictatorship of Paraguayan military dictator Alfredo Stroessner, who maintained power between 1954 and 1989) Barrios-Mangoré describes his admiration for Crowley, and details an encounter in which the renowned magician offered an introduction to the teachings of the Golden Dawn, which the guitarist—deferring to his Christian faith—politely declined.
Elsewhere in this same notebook are his topographical sketches—remarkable for their meticulousness, displaying an almost primordial understanding of the Andes on a local level that is unaccounted for by what historians know about his educational background (he studied as a physician in Ascunción for two years before withdrawing into music full-time)—which predate aerial photography in the region, and were of considerable use to Stroessner’s air force, several decades later, for the purposes of scanning small valleys in search of resistance strongholds, in strikes led by the dictator’s son Gustavo, an alleged homosexual. Early in his air campaigns, Gustavo was baffled by these drawings, stemming from the fact that—the pilot’s gross incompetence notwithstanding—each sketch had been, in effect, made twice. The guitarist, perhaps anticipating that nearly twenty years after his death, his labor of love would be put to the most evil of purposes, had made identically-labeled sketches on facing pages with radically different features. Gustavo eventually discovered (not without taking losses in his squadron, initially) that one sketch from each set was the ‘correct’ one, though from among the hundreds of pairings he could never detect a coherent pattern or any clue as to which one was to be trusted. Later on, after the fall of the dictatorship and the brief resurgence in popularity that Barrios-Mangoré’s music enjoyed in Paraguay, it was postulated by historians and speculative fiction writers that the ‘incorrect’ sketches were not incorrect at all, but instead actually constituted *acoustical* topographies of the ranges in question, as if during the course of his adventures—perfectionist that he was—Agustín Barrios-Mangoré were planning every last detail of a tremendous concert event, searching the mountains for a place where his music would echo off the surfaces of the cliffs in perfect resonance with the natural world, for eternity or as long as anyone could be expected to listen.
His was the great misfortune of being a better *impersonator* than *actor*, or such was the diagnosis of his director on the set of his first film. Consequently, the actor Agustín Barrios has always lead a life somehow not quite his own. His aspirations as a screen actor in Hollywood are best forgotten: at the time, and more or less to this day, it was virtually impossible for a non-Caucasian to find consistent work in American film. Barrios’ complexion is the color of caramelized sugar, the faint but irrefutable sign of a Mestizo in North America. At first, he contented himself with a modest salary as a recurring character in a soap opera syndicated by most of the Spanish-language networks in the Southwest, and enjoyed a minor celebrity in the immigrant communities of California, Arizona and New Mexico for three or four years before the show was finally cancelled. Strapped for cash and unwilling to return home, he began working on the set of non-union productions as a sound engineer and cameraman (he had little or no idea how to do either, but the video equipment functioned mostly intuitively and no one seemed to notice even the most major indications of ineptitude). He knew that some of the people struggling like him made a quick buck starring in pornographic films; still others turned to hustling on the street. Most of the latter were supporting drug habits, and he was cautious not to fall into a pattern of behavior that he worried would affect his future. On a whim and nearing the end of his rope, he spent $15.50—no small sum for him at the time—on a bus ticket to Grapevine to attend a free actors’ workshop. It was there that Barrios was discovered by the filmmaker Anton Kotz—the man who offered that first bit of advice—and his producer at the time, Ronald Salvatore.
Over the next two years, Barrios became one of a string of consistent collaborators in the films made by Kotz and the handful of other directors associated with Salvatore’s studio, best known under the name Passive Radar. Among the seven films he starred in, Barrios had leading roles in *Engine Falls* and *Patterns of Speech* playing roughly the same stoic and vaguely mystical character. When Passive Radar fell apart, Barrios went into the production business with Salvatore. Their estrangement as business partners a few years later was the reason for his visit today, his first to the West Coast in nearly five years. Specifically, Barrios, who fell out with Salvatore shortly after accepting a loan of several thousand dollars from the man, returned now to make amends, and to ask for more money.
On the curb outside the airport, Barrios sits on his suitcase with a paperback, looking up occasionally for a sign of his retrievers, and watching for the wobbling glow of a departing aircraft’s fuselage as it catches the light of buildings from below. Even if his plane landed in Veracruz ahead of schedule, they’re still late, and when they arrive it’s as if they’ve appeared from a cloud of smoke. If he hadn’t seen it run, Barrios would have guessed the pickup truck they drove up in had been dragged from the bottom of a lake. Two men are inside—they’re boys, really; wispy things with dark visages and a look of slouched cruelty like child soldiers—and when they stop, one helps him inside while the other puts the bag in the truck’s bed. Ron hadn’t mentioned there’d be two of them. As they set out, the one that introduced himself as Bill asks if he’d like to get a drink before they go to the hotel. How about some dinner? he asks. Bill mentions a diner a few towns over, and without waiting for his guest’s response, hangs a U-turn at the light outside the parking lot and thunders northward.
At the diner, Barrios orders a stack of pancakes, a glass of orange juice and a cup of coffee. It’ll be morning in New York soon, he jokes limply, and unfolds the paperback from his pocket again. Bill and the other one, named Paul, begin to talk: mostly the former, who is apparently the more accommodating of the two—jovial, loquacious, and immature. In a wrinkled green blazer and the only moth hole-free button-down he owns, Barrios feels (and looks) as if he were the father of these two boys, divorced and with partial custody, taking them out for a weekly dinner. Bill is goading Paul, asking him about some girl. As the latter clams up, a small affection for the boy wells in Barrios not unlike the mixture of emotions he would concoct for himself as an actor in order to manipulate his performance. There is something about him that he recognizes; not just a likeness, but a sort latent nobility that Barrios has encountered only a few times before in his life. Vague shapes and the faces of loved ones, both real and fictional, drift through the field of his consciousness and align over the image of Paul Castor, and the former actor is overwhelmed in a moment out of which he must wake himself.
Refreshed from the coffee, Barrios acquiesces to Bill’s insistence that they get a drink of something stronger. They take the highway through a desolate patch of inland desert where all along the western edge of the road, the placid skeletons of oil derricks rise up in rows highlighted by red and orange lights, looking like the ruins of some robot world. No more than an hour in this place and Barrios is already feeling the gravity of his return, as if he were passing through sacred ground or the realm of some past life; the sense of a constantly-renewed destiny, of ceaseless forward motion and palpable trajectory. He realizes that it is something close to sadness, and here now with these young men he wonders why it has taken him so long to understand that he is not like them anymore.
The place where they are headed is an old biker bar, a roadhouse with a sawdust floor and an anachronistic showcase stage at the back. A five-piece country ensemble collects there, milling through one song after another, each dirge-like and indistinguishable from the one before. The regulars are indifferent, drinking and playing pool not just casually but emphatically. The band’s fondness for blues affect edges, Barrios notes, towards a terminal depression. He thinks of his great uncle, and of listening to his records at family gatherings but, drinking now and more exhausted from his flight than he realized, the emotions are adrift and beyond his recall. Bill plays darts with a few young women on the other side of the bar. Paul sits nearby but says nothing. Alone, Barrios grows uneasy. He thinks of tomorrow’s meeting with Ron; he wonders if he can manage a dignified apology, leaving aside the new loan he must insist upon if he’s to keep his own small company afloat. They parted ways under no uncertain terms, but Barrios knows he could’ve been flatly refused or been offered a buyout over the phone. That he agreed to the meeting has to mean something. Still, he’s heard the rumors; of a rapid degradation of empathy or mercy in the business dealings of Ronald Salvatore; of that degradation’s inverse relation to coercion, intimidation, violence. Reaching for the cigarettes in his inside blazer pocket, his hand brushes across the leather holster of the .38 he keeps strapped along his ribs—a mixture of occupational hazard and old habit that he has carried since bandits robbed the set of *The Parts of Speech* at gunpoint and even shot a lighting engineer (though he lived). The thing is decades old, and he has grown accustomed to its feel such that sometimes he forgets he’s wearing it. The time spent with his handlers and the erosion of his suspicions through imbibing leaves him in the mind that at least these idlers are not his assassins.
The bartender corrects him as he moves to light one up: it seems this place has changed along with the rest of the world. Alone in the parking lot he holds the smoke in his lungs and glances at the amorphous light reflected from car to car. He walks aimlessly away and down the road for a minute or two. In the distance, from the side of the road, is a moment in space where the desert changes to low bluffs that bristle with row upon row of mountainous trees. He wonders how far out of their way they have gone, if—should he need to—he could find his way back to the city. The glassy twilight has no revelation for him. Describing his experience after the incident, the lightning engineer noted that the noise of the shot was what startled him first—that the pain came later. For Agustín Barrios, instead, the sound and the pain occur together and within one another as apart of the same incandescent phenomenon, spinning outward from a center somewhere near his right shoulder blade. He buckles, reeling from its gravity, and does not cry out. He hears another shot, and another, but they are apart of a different world than the one he remembers—a world in which it seems he has always lived, of asymptotic pain rushing closer and closer towards abstraction. A third finds the flesh of his upper groin and what to him is the certainty of waking from a dream is actually the mind abandoning itself, of the seizure of his body by another, more profound twilight.
When Bill moves to follow Mr. Barrios out of the bar, Castor trails his friend from a distance. When he rounds a curve in the darkness, Paul loses sight of him, after which time he hears the shots. Castor is careful not to run, understanding nothing of who has shot whom or why. Presuming an accident, he begins to shout his own name; uncertainly, at first, and then with more force. When he arrives in the clearing where the two figures have stopped, he finds Bill squatting on his haunches and tracing his finger along the chrome of a handgun Castor at first thinks can’t possibly be his. Somehow, he is totally calm, and can think only of taking the situation’s inventory:
Is that his gun? Are you hurt?
Do I look hurt? Bill sneers.
Who shot him?
I did, I guess. Unless he just had a heart attack from all the noise. I couldn’t really see where I was aiming.
Castor walks over to the second form, more discretely prostrate: Barrios is half-sprawled over himself, unconscious but breathing. He cannot see the blood collecting in the bound fibers of his shirt or his slacks, but Castor can imagine it and winces as he leans to check the man’s vitals.
He’s still breathing. I think we should call an ambulance.
He’ll be dead by the time they come for him.
You sure about that? Castor doesn’t know yet that he’s fighting a sort of indignation, and will soon have forgotten it.
Sure am. I hit him in the gut, didn’t I? I’ve seen the movies. You die from that.
You said you didn’t know if you had hit him at all.
Well didn’t I?
I’m not sure. It’s too dark for me to tell.
Shit, well I’d shoot him again but I think I’m out of bullets.
I’m going for an ambulance.
But Bill isn’t paying attention anymore, moving his eyes back to the article dazzling in his hand and throwing open the cylinder and spinning it before his eyes.
You’d better get rid of that thing, Castor says as he begins to jog back to the roadhouse, noticing only then that he is coated in sweat.
In such pain—severe, life ending—the body reorganizes itself. Lying in the clearing, unconscious, in clothes growing heavy and matted with the weight of his own coagulated blood, Agustín Barrios no longer has a mind. That mind has been replaced by the unconcealed fact of death. Illuminated, the fact’s light inscribes its code upon the fibers of his body—each inscription in its totality—so that what was once an organism is now a golem, a thanatotropic machine of a different order from what the two boys might call life if you were to ask them. It is this inscription that moves Barrios’ right arm around his side towards the undisturbed, fully loaded .38 caliber pistol, that manipulates the fingers that remove the safety, that extends the arm and instructs the thumb to cock the gun’s hammer, and finally to let the dead man’s eyes fly wide open. By now Bill has wiped his own gun down and pitched it into the woods, and stands not close to the body but near enough and in the cone of light that delineates what can only be called the dead man’s field of vision, so that when the golem raises up its weapon there isn’t even the time he would have had to defend himself. The single bullet describes a long parabola through the leftmost corner of Bill’s forehead, and had a sole witness been there they’d have taken an oath that they saw the life jump from the boy in the blossom of smoke that lingered there for an instant and was gone.
***
The sky over Comanche, CA gleams in its emptiness near dusk. All along the pier, the sunlight makes a canyon of the shops and stands and the shadows they cast, and the painted polyurethane moldings over the steel chassis of amusement rides all take on an aura of red gold. From the spaces between the planks on the boardwalk, the noise of the tide drifts upward sustaining a sound in the air above like flight.
Splayed out among the sand, leaning on elbows or squatting on the balls of their feet, damp and panting, the surfers of Giacondo Beach dwell for the last hour of sufficient sunlight along the shore in vigil. It is the same on every beach in this part of the world, and every other part where time passes easily for the worshipper that is most willing. This is what they share; many would never know one another but for this devotional cord that seems to penetrate and bind them all, as sure as there has always been an expression of childhood which is primordial and outside of time. So they sit and they wait for sunset, for the light of this life to shine elsewhere, for the lantern to pass them by and the spell to break, to return to their families or their jobs or their obsessions or their solitude or their sadness. For them the beach will always be here: here in Comanche, here in Libertad, here in Byblos, here in Kilwa Kisiwani.
Amidst a wing of constantly turning blue, they watch the last of their number collude, repel and fall slowly away from one another. Some crouch low on their boards like shipwrecked sailors. Others, further out, toss themselves high over the foam fringes of prematurely cresting waves. Expressionless faces flash with an elemental joy, a laying-bare of sentiments in reverence of the grandeur and the shape of this: a renewed encounter with the transfixing strange. The darkness grows, and to the last few in the water their fellows on the beach watch as if from within the threshold of an expansive natural amphitheater or beyond the membrane of a cloud. As a new crest emerges, the rider at the top of the order begins to paddle—a crawling motion evoking the earliest land-reptiles—and finally feels the water disappear from beneath the nose of his board. Mounting clumsily, he is nevertheless in the hands of the laws of physics, and drops into the curl with drunken abandon, letting the board’s seaward edge tear at the quivering, translucent skin that sprays brine up into his eyes. A thought—that the world could breathe and change beneath him—vanished as it appeared. Riding it to the shore, it is his only wave of the day.
The next wave fails to break—merely a low hill that rushes across the sandbar and moves across Paul Castor’s line of sight. From the shore, his bare back is visible, a thing glossy with the seawater that tumbles over him and the others like him with a relentlessness and atavistic fury that passes unnoticed among their kind. Hunched, his ribcage and the long bands of muscle across his back take on the definition of an anatomical illustration. Hair that the sun has turned nearly white hangs, uncut, in limp tendrils the consistency of seaweed. He positions himself six inches from the board’s stern, causing the nose to bob gently upward; now grabbing the water’s surface, now releasing it. His hands are placed preemptively in the water on either side of him, as he senses a new swell almost before he could see it appear about twenty meters out, growing in speed and slope. His motion does not break the rhythm of what is beneath him when he paddles in, snapping his body sideways and fishtailing to a 45° angle and rising up all as apart of the same physical event. When he takes the wave he is hardly visible to anyone on the shore.
In that series of endlessly recurring moments Castor might live whole other lives. Nothing leaves him, but even these have decayed: their forms share images and parts, augmenting and fusing into terrifying composites flush with inscrutable meaning and power. The wave is already closing, cradling him, and he feels the rush of air escaping the narrowing chamber where he hopes to remain. The men and women on shore forget what they have seen and dissipate.
Tumbling downward towards the trench, his eyes are accustomed to the darkness and they search out its bottom. A procession of features, faces, names—all disappeared—turn towards him, void of content like Attic masks, or perhaps like the elaborate and grotesque features of the same mask, as it is viewed from afar and then draws nearer. He dives deeper, where its gaze cannot reach, and where the music of its voice—a sound not unlike the music of Agustín Barrios-Mangoré—at length grew silent. The weight of Castor’s body and the velocity of his plunge has capsized his board and brought it down with him by the leash: a bungee threaded through surgical tubing, that hesitates to break the fidelity of the Velcro cuff around his ankle. Undaunted, Castor senses a moment at hand still hidden, that waits in the bosom of the earth. Surrounding him are the things in their bareness for which he has become the conduit, and he sees them clearly. The cuff that will open or not open, the bungee that will tear or not tear, are apart of that face and its emptiness—forgotten. Hands extended, he lingers streamlined, wanting to reach down and dig his fingers into the icy, clay-like floor, to take root and await transformation into a strange submarine tree, to listen intently and in peace to the vast silence, until some spirit awakes him.
Fiction • Fall 2016
A squat yellow bungalow trimmed neatly in white, with twin wooden planters that had never been filled by anything but tidy beds of gravel—this was the church where Rick and I first met as kids. Inside, a wide-open room, empty until we set up ten rows of metal folding chairs before each service, empty after we stacked the chairs in two teetering columns off to the side. Near the windows, the table set with plates of cookies and lemonade for after the service.
Features • Winter 2017 - Cell
*“The very word culture meant ‘place tilled’ in Middle English, and the same word goes back to Latin colere, ‘to inhabit, care for, till, worship’ and cultus, ‘A cult, espe- cially a religious one.’ To be cultural, to have a culture, is to inhabit a place sufciently intensive to cultivate it—to be responsible for it, to respond to it, to attend to it caringly,”*
*– Edward S. Casey, via the Wikipedia article on “Culture”*
Garden of Collective Knowledge
Somewhere in your neighborhood lives a lonely nerd with a big old brain and a big old monitor and no one to see in his spare time. This is the kind of guy who felt his identity ossify when he picked the username that suited him just right – the one that would stick – and created his first account with it. He likes the experience of logging into any given site, feeling his fingers migrate of their own accord to those familiar keys to tap out his well-loved moniker and the dopamine rush when the software recognizes him. Once inside, his otherwise unstable sense of self calcifies into a solid eggshell of persona. The shell does not encase his soft and fleshy body but instead wraps around the window of his web browser, bringing him enough protection from the trolls and the flamers that he might step out into the wide world of the world wide web and offer something of himself to it and procure some small satisfaction in return. There are other people there and he doesn’t have to deal with their bodies. Bodies are a lot for him: they require facial expressions and gestures and tones of voice and socially appropriate words that flow free on the spot. People reduced to text on the screen – bite-sized chunks of interaction and maybe intimacy – are a more comfortable alternative.
I’ve edited Wikipedia once and only once: last spring I found myself scrolling through the Advocate’s page, which has a long list of the organization’s one-hundred and fifty-one past presidents. The list was missing the 2016 president. He’s the kind of guy who would rather die than be added to a public list of old powerful white men who attained collegiate power; therefore, I was trying to figure out how to add him. “Does anyone else think that the ‘past president’ page should just be turned into ‘notable past presidents’ and only those who have a page of their own should be included?” someone wrote in 2011 on the talk page, “This seems like self-promotion by the club” (as if writing down a bunch of dead white men’s names qualies as advertising, which, to be fair, I’m not entirely sure it doesn’t).
Last week I wound up back on the page looking over its editing history, trying to gure out who the hell spends time updating a page about an undergraduate literary magazine. Someone does: it’s gone through about twenty edits in the past year. We clicked around a bit. If you haven’t created a Wikipedia account your IP address gets slapped on the records of your edits in lieu of a username, so it’s easy to figure out where you’re from. In the past year editors have hailed from the University of Wisconsin; Gaithers- berg, Maryland; and Brookline. One username – 22hayden22 – looked like it could be someone I knew, so I clicked on the profile. It was blank, so we clicked on the talk page, a virtual bulletin board where other users can leave messages. There was one note.
“Hello, and welcome to Wikipedia! I appreciate the work you are doing on our page about The Harvard Advocate. Please always feel free to get in touch with me at my user talk page any time that you have any questions about editing here. --Tryptofish (talk)”
This other user – Tryptofish – has been consistently adding edits to the Advocate page since 2008. He was the one who came up with the idea of hiding the list of past presidents unless a user clicks the “show” button. Months ago Tryptofish had posted on the talkpage requesting that anyone adding to the list of notable alums on the page (“students, I’m pretty sure,” he’d said) cite their sources and 22hayden22 had responded. The post on 22hayden22’s page followed shortly.
You have to wonder why this Tryptofish guy feels personal responsibility for welcoming unknown users lightly editing extremely marginal articles to Wikipedia, as if the space is somehow his to offer. He described the page not as “The Harvard Advocate page” but as “our page”: “our” as in the Wikipedia community of which he considers himself a part. We are Wikipedia, Tryptofish seems to feel.
***
Tryptofish joined Wikipedia in August 2008. He began by performing extensive edits on the “Crucifixion” page. Next, he added a box to his profile indicating that he had a PhD in Biochemistry. Since then he’s made more than forty-four thousand contributions to articles on topics ranging from “Inward-rectier potassium ion channel” and “Aquascaping” to “Urination” and “Homosexual Transsexual.”
A quick google takes me to a thread on a site called “Wikipedia Review.” The whole point of the site is to provide a forum for Wikipedians to vent about editorial conicts “without the possibility of censorship by the Wikimedia Foundation[’s] openly-undemocratic administration.” On this particular thread users are discussing a conict between Tryptosh and another user, Crum375. Tryptofish is lauded for “slowly whittling away a lot of the POV” on an article about PETA despite “baiting and pushy behavior by some of the other editors” like Crum. POV, short for point-of-view, refers to subjective or biased information – the mortal enemy of the true Wikipedian. Crum had started stubbornly defending edits he made on the article about PETA, edits which had been removed for their lack of objectivity. When the argument, in which Tryptofish has been quite vocal, stopped going his way, he allegedly began to mount an argument to get the wiki’s administrators to take mediatory action against Tryptosh. In the face of the potential injustice of an undeserved ban, “Tryptosh has been a model of decorum and civility,” writes one Wikipedia Review user. “Sad.”
Smells like politics. A different article about Trypofish’s work mediating an editorial conict on the Monsanto page takes me to a site called “Wikipediocracy.” Wikipediocracy’s mission is to “shine the light of scrutiny into the dark crevices of Wikipedia,” where editors have supposedly “been left battle-scarred after troubling personal encounters with the world’s most popular encyclopedia.” It’s clear that Wikipedia isn’t always a happy place where friendly folks post welcoming messages on each other’s talk pages and contribute their own humble understandings of the world to the grandest reference work the web has known. Wikipediocracy makes it sound like the site is full of white knights and dark horses, renegade factions trying to cloak their one-sided opinions in the expectation of objectivity associated with the Wikipedia name and valiant heroes stem- ming the rot. More moderate Wikipedians seem to feel everyone at least has the site’s best interests at heart. In any case, editors clearly feel there’s something weighty at stake.
The thread on the Crum375 debacle devolves into a lamentation of the so-called “asymmetry of wikipower,” or the steep hierarchy of the site’s administration. It has two branches – professional and amateur. The former is called the Wikimedia Foundation, or WMF, which has about 280 paid employees who run the site and set up all those pleas for donations. Though Wikipedia Review has its doubts about WMF’s integrity, the Foundation supposedly never touches content or intervenes in the editorial politics. There’s a hard line between the employees who craft the framework of the site and han-dle its money and the hyper-zealous hobby editors who work on a volunteer basis to fill in the blanks of WMF’s product. The unappable WMF people sit quietly in an ofce somewhere wearing ill-fitting suits while editors in pajamas kick and scream.
The anonymous volunteer side of Wikipedia has its own internal hierarchy – the most experienced editors are promoted to various administrative positions which give them the coveted Powers of Moderation, such as the ability to ban other users or to access the IP address of any given anonymous user, and hence a piece of the user’s actual identity. Wikipedia holds annual elections for the “Arbitration Committee,” or ArbCom, which is responsible for “conducting arbitration to resolve serious disputes between editors of the encyclopedia,” such as overriding editorial decisions and dishing out discipline. The elections themselves seem to create said serious disputes: election ArbCom is the mark of a true Wikipedia elite. A lot of people want the honor and afrmation of holding of the position, and many more have strong opinions about which users deserve this kind of power.
Many thousands of words have been written on voting processes, in which the editorial community at large – every registered user who’s made at least a small handful of edits – is eligible to participate. Tryptofish himself has a personal page where he provides heavily-disclaimed analysis of the electoral system and the pros and cons of each can- didate for the 2016 ArbCom election.“Editors are real people, and users with advanced permissions need to treat editors with exibility, not like algorithms,” writes Tryptofish on a talk page. Jimbo Wales, WMF Chair Emeritus and the site’s so-called “Benevolent Dictator for Life,” reserves the right to intervene with ArbCom election outcomes, but largely the editors are left to tussle amongst themselves. At one point an Arbitrator got written up in the New York Times for having resigned from ArbCom on the basis of hav- ing lied about his academic and professional qualifications, despite the site’s anonymity.
***
Past think pieces about Wikipedia tend to focus on the shift from individualistic knowledge – the academic building a world around himself – to collective, crowd-sourced, diffused forms, where no one in particular gets credit and objectivity is generated by the editorial work of the masses, who can eliminate the discrepancies of subjectivity with their numbers. Wikipedia compresses the polyphony of individual voices into a single frequency to make the Ultimate Reference Source. It promises near-absolute inclusivity in the production and distribution of information. Even Jimbo buys into the weird Utopian rhetoric: “Commerce is fine,” he writes on the donations page, “Advertising is not evil. But it doesn’t belong here. Not in Wikipedia.”
These pieces tend to ignore the site’s dark underbelly. For me the politics attest to something else, which is possibly even more troubling: the site is undeniably a source of social fulllment for its users. There’s reputation on the line. The ongoing skirmishes between vandals and heroes are “essential to Wikipedia because it allows the hierarchy of established users to give new, less-talented writers and ‘editors’ a means of in-game reputational development,” writes someone on Wikipedia Review. Wiki-squires need chances to prove themselves. The forum has sub-categories for individual editors who have become frequent topic of discussion, created after it became clear that “a select few Wikipedia personalities were being discussed far more than others.” The so-called game has prizes: respect and fame, or animosity and infamy.
Likewise, Wikipediocracy compares the wiki “to [a] waterhole in the animal world – [it] attract[s] species of editors with opposing agendas who have to somehow coexist, despite the tensions between them, in order to access the social resource that Wikipedia represents to them.” Meanwhile the Review and Wikipediocracy and I take turns play- ing David Attenborough. But the point is clear: users get to know each other. No one wants their work to exist in a vacuum: editors are here because it’s a venue for building reputations and relationships. You care about the cause and then you start to care about the people and the culture and how you fit within it.
This is the simple answer to the question of why individuals with busy lives (many of whom have PhDs) are so highly motivated to spend so much of their time on anonymous editorial work: virtual social capital. Like a church’s congregation, the community finds common ground in the worship of a shared ideal – in this case collective knowledge – and also provides occasions for personal pats on the back, like election to ArbCom or praise for good editorial work. It depends simultaneously on the subversion of its members’ individuality to generate objective content and on facilitating personal recognition to coax emotional investment. This reductive framework of capitalist incentivization suggests that users are being psychologically duped: virtual social capital has no tangible real-world value. I imagine the WMF people grin slyly at one another as Jimbo touches the tips of each of his pairs of fingers together in turn. Somehow it feels too dead-eyed and utilitarian. I believe there’s more to it.
Wikipedia has an article “Wikipedia Is A Community.” The page was created in 2007 by a user named “Alexandria” who has since defected. Her user page – I’m assuming Alexandria is one of the 12.64% of Wikipedians who are women – has a single sentence, which reads: “I could go on some rant about how this place has gone to hell, but I won’t. Enjoy your drama kids, I want none of it anymore.” The very editor who cared enough to consecrate the social side of the site with its own article was swallowed by its relentless political undercurrents.
We associate the anonymity of these online spaces with social arson: Give people a mask and the whole social contract is up. I think it’s more complicated. Fierce debates catalyze better content. Users’ emotional investment in their own reputations turns differences of critical opinion into personal attacks, but also prompts commitment to
good editorial work in the first place. To me these undercurrents are a testament to the devotion users feel to this community. Anything to protect it and, failing that, to protect one’s place within it.
In a testament to the soundness of the community it vouches for, the article was adopted and eshed out by other hands. The page has Wikipedia’s characteristic hierarchical topic structure, including categories like: “Practical reasons for community” and “A healthy addiction.” The page reads:
“We realize that while we’re technically supposed to be only an encyclopedia, and that while technically we’re supposed to be all professional and such, we realize that if that ever happened, we’d break our addiction to our community and our friends, and the site would fail.”
There is a sense that the site’s social element is somehow indulgent: relationships between editors, Wikipediocracy claims, are frowned upon as they threaten the impartiality of edits. The article disagrees: you can’t not get to know your collaborators. Without the impetus of social obligation, without emotional investment, the project will collapse.
The work of a Wikipedian is primarily the glamourless rote pruning that keeps the garden of knowledge looking effortlessly prim: the vast majority of edits are small fixes to content that breaks the rules or could be more cogent, which editors call “gnoming.” Everyone has a common devotion to the glamourless weeding that keeps the site intel- lectually inhabitable. It’s a climate of caring. Somewhere in the midst of all the shared responsibility people started to feel things about each other.
***
My high school’s required course on Research Methods tried drill the long screw of skepticism about Wikipedia’s reliability and authority as a reference source into my head but couldn’t get it through my thick skull. I am still partially convinced that the many, many anonymous users who edit Wikipedia are in fact three wizened and highly credentialed Experts in a dark chamber at the top of an ivory tower, churning out an ab- solutely objective and accurate guide to the world. Alternatively the information might be compiled by a giant and brilliant computer which is sometimes a little bit buggy. But under no means is this major reference work powered by the feeling of community.
“Wikipedia is a Community” provides a cogent regurgitation of the site’s ideology: “We are the ones who must accurately and without undue bias describe existence, itself, as everyone experiences it, while being sure to avoid the temptation of simply siding with that which one point of view thinks it should be or worse: that which another
group thinks it absolutely must be,” reads the page. “It is important that you take care of the common good and not edit disruptively or recklessly.”
We – Tryptofish and Alexandria and I, should I choose to edit – are supplicants to the ideal of this unbiased description of existence. We are the first line of defense against ignorance. We are the place the masses first turn to begin to see the world about them. We are the eyes and ears of the internet-connected world. We are not only a website but a site: digging through the substrata of page revisions grants unprecedented access to a high-resolution time-lapse cache of each notable discovery, event, birth, and death of the past fteen years. The most minute update in our knowledge of the most peripheral of topics has been recorded in this great ledger sheet of communal understanding.
Editors, day in and day out, devote energy to the often dry work of maintaining the integrity of the ultimate catalog of objective understanding like monks copying out the scripture. I’m not saying that Wikipedians are religious fanatics; not all of them believe that the god of Collective Knowledge will save mankind from ignorance and bias. The main thing is that the intellectual gardening provides a simple kind of relief from isola- tion and banality. It offers the chance to feel included in the shared pursuit of an ideal. Maybe, if an editor does good work, he will garner the community’s regard. Despite its anonymity and virtual location, the community is no less real. We take the chances we get to escape our personal ideological vacuums. We’re all looking to feel a little less small.
Garden of Common Arcana
At thirteen, I was highly susceptible to cult indoctrination. Like many rising ninth-graders, I went to and then came home from a camp. This was one of those camps where they mail the top 10% of state standardized test takers an invitation to take the SAT at age eleven and then, scores pending, to apply for their “very competitive” “accelerat- ed” “college-preparatory” courses. I’m giving it the alias CAMP – Center for Ambitious Maniacs’ Progeny – because these places exist primarily to assuage the nervous antics of college-conscientious mothers and secondarily to give college students mediocre sum- mer jobs. I was a sucker for brochures.
The state of the camp when I arrived seemed to suggest a long-past coup which had not exactly favored the adults. A pseudo-cult of forty kids had total cultural control. They called themselves the Alcove, so-named for the small round part of the dining hall that was their dominion at all meals. They were the clear and cohesive social center of the ve-hundred-student camp, and they were calling all the shots. It sounds a bit like some kind of high school popularity contest-type social dystopia but, see, these were not normal shots getting called. The Alcove controlled all the music at camp dances, but the playlist perpetually included a lot of Peter Gabriel and B-52s and New Order (quick
reminder that we were eighth graders and this was the late 00s). They insisted time be provided for the so-called “Afterdance” which was an extended sing-along where thirteen- through sixteen-year-olds belted out such numbers as “Cows are freaky when they look at you.” The Alcove got the required Sunday social activities ofcially renamed “Mandatory Fun,” and then, the next year, got them eliminated altogether. Though any remotely sexual contact was strictly banned, members were perpetually making out with each other in public (Nice to meet you! Are you sad? Let’s kiss for a bit!) and getting away with it.
At first I watched the Alcove from afar. I was fascinated by my own intimidation: at thirteen I put serious energy into cultivating normalcy and was chronically insecure about my failure to do so. It was unclear how people so weird could have so much social gravity. I was used to (if not fluent in) the logic of Abercrombie and Fitch and 808s & Heartbreak. I recognized that analogous rules existed here – stringent rules – but they were beyond recognition, free of mainstream rhyme and reason.
The Alcove’s absolute concentrated weirdness seemed to promise radical freedom from my social failings in middle school, but at a potential price. There was a ticker in my head perpetually keeping track of my Coolness Points. I had always assumed the pretty girls at school were the ones metering them out and broadcasting my worth to the world. When I went away to CAMP, I felt, one of these pretty girls would make a call to her CAMP equivalent and let that person know my deal, and that person would disseminate that information amongst the CAMP community. But was that person in the Alcove? I couldn’t imagine the pretty girls of school on the line with the Alcove elite. Maybe instead they’d deployed someone to lurk in the shadows and keep tabs on me in lieu of anyone competent to do it here. If the Alcove liked me and included me, would it count towards or against my total social capital?
On day three I had a flash of uncharacteristic social abandon. I took my tray with my shitty quesadillas and chocolate milk and stepped over the clear line where the tile ended and the carpet began – the line which divided the Alcove from the rest of the dining hall. The Alcove is a small circular space lled with standing-height tables. The members sat on the floor. Everyone seemed to be wearing at least one article of clothing not proper to their apparent gender, and anywhere from two to fteen lanyards of various colors. There was a lanyard for each year they had proudly attended CAMP plus, as I later learned, those bequeathed to them by old Alcovians. I lowered myself to carpet-lev- el on the periphery of a clump of Alcovians. They seemed to be speaking a language a little bit different from mine. Their network of inside jokes had grown so dense and rich that its opaque vocabulary punctuated each sentence at least two or three times. I ate self-consciously. Halfway through my second quesadilla I got noticed.
“Hello! Who are you?”
“I’m Lily.”
“Is this your squirrel year?”
“What?” I asked. He explained: A squirrel is a newcomer, so yes, you are one of those.
There are many other words to learn. A “nomore” is a sixteen-year-old and will be too old for CAMP next year: I am fourteen and thereby a twomore. “Blammo” is a multi- week round-the-clock game that involves plastic spoons, and it starts tomorrow, and yes, I should play. It’s clear that knowing the terminology, here, is the real line between who is in and who is out. No one needed to make a list of Alcove members. If you meet someone new you know in a sentence. I was learning a lot already.
There were also bits of the cultural lexicon which you cannot learn on the spot and will have to pretend to understand for now if you want to feel like a part of the group. I had never seen the Rocky Horror Picture Show, and this was a problem. I wasn’t familiar with the work of Orson Scott Card, and this was a problem. It takes about a month to learn the rules of Silent Football properly, and I had two-and-a-half weeks left at CAMP. I had never noticed the glaring omissions in my cultural repertoire.
I did my absolute best to appear assimilated and mostly failed, but people were warm to me. They would explain patiently with bright eyes, nostalgic for their own weeks as a squirrel when all of this was fresh and thrilling. I went for long walks with the oldest and best respected members, who for some reason wanted know how I am feeling and what I was thinking about things. They liked to share small tidbits of their own multi-year impressions and critiques of the dense cultural ber of Alcove life. I felt important and welcome on these walks.
The rst dance was scheduled for the Friday of the rst week. There were whispers of anticipation: dances, here, were no small deal. Someone explained the Canon to me: there are a set of sacred songs which have been played for the last hour of every dance since the 80s. They are divided into a hierarchy ranging from the High Holy songs to those included only unofcially; at the dance they’re played in reverse order of holiness so that the ultimate song is always the unspeakably sacred Don McLean’s “American Pie.”
The Alcove held down the center of the gymnasium closest to the speakers. They showed up late and didn’t move much until the Canon hit, and then did they ever move. Everyone knew every lyric: I blushed a lot and avoided eye contact because I didn’t (and wound up spending most of the next week memorizing them on my iPod touch). Different songs had different rules: “Dr. Mario” had a particular dance. “James Brown is Dead” involved people twirling glowsticks like poi. When “Mr. Brightside” played, Alcovians of both genders kissed platonically. When they came over to kiss me their mouths tasted sweet like how I thought being liked and included would taste. When “American Pie” came on we moved to the edges of the gymnasium and made way for the position-holders.
The position holders are the cult’s elders, the most immersed and fanatical and respected senior members. There are maybe a dozen positions of varying importance, almost all named for the minor characters peppering the lyrics of “American Pie.” For example, when Don McLean croons that “the jester sang for the king and queen / in a coat he borrowed from James Dean” the Alcovians who hold the (minor) positions of King and Queen stand before the serenading Jester. The Jester is the oldest position, and like many positions has associated relics – in this case a coat and jester cap passed from one holder to the next. Soon James Dean, appointed by the Jester, materializes holding the Jester’s coat and helps him get it on, which is always a challenge – the coat is stiff and tiny and the movement must be fluid. The choreography is tight but holding a position is an honor. Everyone has practiced.
***
The last morning of the summer everyone goes up to the quad in the damp post-dawn with their bathrobes and pillows for what’s effectively CAMP graduation. Every senior position-holder gives a speech, and then hands off his position and its associated artifacts to the next generation of culturally inundated senior CAMPers. This ritualization of the passing of the torch reies the continuity of traditions. The positions are not owned by any individual, it says. None of this is. Positions are here to provide continuity from one generation to the next.
They also offer a small morsel of personal recognition: you scratch the culture’s back and it will scratch yours. As a young CAMPer I coveted the positions. We sometimes made a game of the politics, speculating who would get what each year. Here was a tangible mark of personal worth amidst the emotional wasteland of early high school. Getting a position was like having some ultimate social authority put his hand on your shoulder and say you are valuable and valued, you understand the culture and are understood by it. The Alcove immortalized itself by explicitly bestowing social capital on the best caretakers of its traditions. It worked: everyone came back year after year.
I have to wonder how this stuff got started. It’s a lot harder to build social solidarity around radical quirk than around the pre-packaged kitsch of goths or preppies: you have to create, implement, and perpetuate unknown social codes without precedent. Creating lasting culture in a space with rapid turnover (even the kids who attend every possible year are perpetually aging out on a three- or four-year cycle) is an interesting project. People need to be indoctrinated quickly and thoroughly to keep traditions go-
ing. The mantle hardly has time to rest on any particular pair of shoulders. Up until now we’ve been considering culture as a tool for incentivization, something with an aim. But what if we think about it as a thing in itself: rather than discussing why it exists, I want to consider how it comes into existence and stays in circulation. CAMP culture, like any organism, had no real goal except to survive. Over the years it came to employ an assortment of mechanisms, like the last morning ritual, to ensure the genetic material which codes for its values survived and spread.
CAMPers have had this down to a science for decades. The Alcove is the most recent incarnation of a series of core culture-bearing societies: before them came The Land of the Large Round Tables (which had, since 1993, occupied a now-closed room at the far opposite end of the dining hall). LLRT had coexisted with something even older, a group mysteriously called Digiclan, until the two rival cohorts merged in 1998, ulti- mately metamorphosing into the Alcove circa 2000. Many of the positions, relics, songs, and terms are pre-Alcovian.
By 2000, with the birth of the Alcove, the culture had congealed into its own entity, dependent on individual CAMPers only to the degree that a cell needs to take in nutri- ents and expel excrement to go about its processes. Particular personalities added their own air and content: new positions, fresh songs consecrated in the Canon. But the culture’s backbone – a particular core-group lunch spot, the Afterdance, an extensive cultural lexicon, the passing down of positions – remained – and remains – the same.
***
I didn’t notice the crucial commonality between nearly all of the best-respected Alcovians until CAMP was over. Everyone who mattered lived in the New York area. After CAMP ended there were reunions almost weekly for the remainder of the summer: everyone would go sit in big circles in Central Park and keep doing what we’d done at camp. None of it ever ended for these kids: CAMP friends were their primary friend group year-round. Some of the New York crew had long ago aged out: there were college kids still hitting up the reunions.
NYC is an eight-hour drive from my hometown. I had lost the ability to form sentences around words that were not part of the insular and impenetrable CAMP vocabulary. Most of the time when a kid comes home from a camp there are a lot of tears. I sobbed until I triggered my gag reflex and then dry heaved for a solid hour.
My immune system was not equipped to fight off a cultural virus. I was saturated with social values that were no longer relevant to my surroundings: my self-esteem was dependent on ghosts. Alcove culture had entirely supplanted the previously unshakable paradigm of middle school normalcy. CAMP values were managing the part of my brain that generated self-esteem. They had lodged themselves there and now, of course, I would take them to the grave. I was appalled at the notion of having to physically occupy a space where no one had heard “American Pie” and being expected to assimilate back into the bland normalcy of midwestern high school.
My big mistake was thinking that I didn’t have to. I started making multi-hour phone calls to various CAMP friends every night under the guise of taking my dog for a long, long walk. Those of us who lived too far away for reunions learned to lean on each other. As I understood it, we were all nursing an addiction to the sweetest inclusion we’d ever known. It was never enough, but at least we could give each other a little bit of a x just by touching the call button. After a week and a half my parents were close to hiring someone to deprogram me.
In 2004, what had previously been oral history was reified in wiki form. I revisited the site while researching this piece: If you look through the wiki you find posts by the 1996 cohort of CAMPers. “CAMP isn’t just a smattering of geniuses or a blissful community; it’s the part of life that makes the whole thing worth living,” reads one page. “You are CAMP, and CAMP will always be yours.” I learned some new things. There’s a term – “neverwas” – for individuals who “belatedly learned of the program and fell in love with the culture and traditions” despite never having actually attended. There’s a story about the time in 1988 when staff refused to play the Canon and campers subsequently refused to leave the gymnasium until staff conceded. In 1995 Digiclan and LLRT had extensive deliberations which led to the concretization of the official Canon. There’s a note to parents about how to manage a child experiencing post-CAMP withdrawal: “due to the incident-based nature of CAMP Withdrawal, it is likely to be medically accepted as a form of minor depression.” I found my own user page, almost incomprehensible due to the density of Alcove jargon I have since forgotten.
Some CAMPers used to feel that the wiki was sacrilege, damaging the integrity of the community’s boundaries and the reducing the potency of the oral tradition. It’s not quite Wikipedia – there’s a small militia of enthusiastic gardeners, but the wiki is primarily a supplement to broader CAMP culture. It’s a virtually-located, organic and continually re-generated scripture for a culture that exists apart from it. And yet one of the site ad- mins – someone I had met briey at a post-CAMP reunion – still edits the wiki multiple times per week, nine years after aging out. The position lists are still fully updated, and when I click through some of the usernames on the Recent Changes page many of them are current CAMPers, planning to attend in summer 2017. The Alcove’s still alive and well, perpetuating itself without me.
Nobody likes this: we don’t like that we as individuals are not the culture. We want to matter and not to be forgotten. Mostly we feel we will move forward stained by its character and do not want to be the only one marked – worse, we are afraid we will go on needing it. Needs always look as if they’ll never change or go away. There is nothing more banal and unattering than a need that sticks around unreciprocated. But there’s always that sour-sharp knot in your chest when you register that your own need took its leave when you stopped paying it mind and that CAMP could need you or not, what the heck. The inevitability of mutual letting-go is touchingly impersonal, and if we’re lucky it happens fast. Eventually we are all just, at best, lines on the list of position holders on a wiki.
Garden of Transmigration
At worst it could be heartbreak in eternal return. To last, a culture has to maintain a balance between giving individual attention and keeping detached autonomy. It should individuals the personal attention they need to make sure they take care of it, but it should also maintain enough independence from particular personalities to move on and incorporate a fresh generation. At its most effective, it avoids the Sisyphean helix of falling for then watching go through covert indifference. It’s ruthless but a culture isn’t human. It needs to be entirely impersonal while feeling fully personal. If you look hard enough at the cold underbelly of your culture, you’ll go blind.
Two weeks out, when CAMP was still fresh, a friend pointed me to another online resource that existed for people like me. There was a forum called PCAMPD, which stood for Post-CAMP Depression. Like CAMP itself, it had a core crew of respected regulars. Sadly very few of them were Alcovians I’d known personally – many of them had aged out before I arrived or attended a different session. Soon it was clear that PCAMPD was kind of its own community. The PCAMPD regulars I knew had largely been socially tangential at CAMP itself, but here their proles were marked with special badges denoting their elite status. When they posted, dozens of us replied. Of course, everyone shared that same familiar Alcove vocabulary. Almost all of the PCAMPDers lived far from New York and its reunions as well, which may be why they weren’t in the Alcove inner circle. In the process of mourning their cultural isolation they seemed to have successfully shifted the site of their emotional attachment from CAMP itself onto PCAMPD. Virtually located and always in season, the forum and its denizens were ac- cessible when CAMP and NYC were not.
I soon discovered the private chatroom where a lot of the PCAMPD kids hung out around the clock. There were maybe fifteen regulars and I quickly became one of them. We knew each other primarily by username but functionally spent hours a day in each other’s textual presence. On any given evening ten or twelve of us would stay up late playing Never Have I Ever and sharing the gossip on mutual friends. Sometimes we would log off the chatroom and open up a website called Omegle, the predecessor to the notorious Chatroulette. Omegle would randomly form pairs of anonymous strangers out of the hundreds of users online at any given moment and place them in a private chatroom together. If you didn’t like your stranger, you could end the conversation and open a new one with someone else. We would all go online at once and keep requesting new strangers until we found each other in the haystack of anonymity. It was a surprisingly intimate activity, like running into a good friend on the streets of a large city. There was affection in the practice of forcing our way through the noise of random computation to find someone familiar.
Six months after CAMP had ended a bunch of us from the chatroom met up in Boston. It was uncomfortable. Aural communication eluded us. I tried to facilitate conversation but the lively and talkative friends I’d made online did not seem to actually in- habit these gangly teenage bodies. (I hadn’t realized that I’d been forming assumptions about the physical appearances of the bodies behind the usernames, but I had been, and in all cases I had been wrong). Maybe the awkwardness shouldn’t have bothered me – the meat of our friendships wasn’t located in the physical world – but in-person contact had been the phantom endpoint of chatroom connections all along, at least for me. I’d inserted myself here to supplant the pain of my geographical seclusion and it had worked by making me forget the physical world by subverting it to the virtual. These kids I’d gotten to know had been totally swallowed by their online lives a while back. I got scared. I’d learned how to store my subjectivity in a username, to feel an avatar’s feelings, to inhabit a screen. I feared that if I forgot the cadences and body language of in-person connection I might never get them back. I didn’t return to the chatroom after that.
***
In the early spring I decided not to return to CAMP. Without PCAMPD I had enough distance to recognize that the values by which I’d lived were only important because they bound me tightly to the people who shared them, both online and in person. In the dining hall on the rst day my obsession with the culture had come from the abstract sex-appeal of ritual. Within a week, as it became personal, the traditions had become the physical manifestation of my obsession with feeling connected to the people around me. The values that had given me a taste of belonging – the staunch commitment to a specic brand of radical quirk – were keeping me from any chance of getting that feeling back. By March I had shaken them just loose enough to be remotely present and at least partially at ease in my normal life at my normal school with my normal friends. I would have had two more summers, but also two more years of total isolation. CAMP didn’t need me and I didn’t want to need CAMP, but mostly I was just stunned and overwhelmed that I apparently now had the volition to choose the values against which I would measure myself. I never did get to hold a position. Though I can no longer quite empathize with the part of me that coveted them, I still feel like I cheated a past self out of something dear to her.
I was there for three weeks but for about two years afterwards about half of my close friendships (both on the internet and in real life) came from the broader CAMP community. I’m not really in touch with any of them anymore: most have since gone to and graduated college. I have mostly forgotten but some of them haven’t: I still see Facebook posts between old Alcovians. Some of the couples who got together during my time there are still dating, six years later. There are still reunions.
One of those PCAMPD kids did rematerialize last summer. He and I had exchanged over five-thousand text messages in the months following CAMP and then lost touch entirely. He was going to be in town the night of my 21st birthday party at the Advocate’s headquarters, so I tossed him an invite. He made an appearance, but we didn’t really talk. Someone told me he took a lot of nitrous oxide and passed out. I haven’t seen him since.
While researching this feature I found out that PCAMPD had died. It passed in 2013, two years after I stopped using it. The site creator, who had aged out in 2009 after the single session I’d attended, had started a thread: “It’s time to break radio silence and address the fact that, like all single-generation CAMP communities, PCAMPD has fallen out of use,” he wrote. I read a note of incredulity into his tone. The thread was populated by the same group of regulars I remembered from my time on the site almost ve years earlier, incredulously debating whether or not to take the site down. “I always assumed that as the original group of members went off to college and stopped posting regularly, later generations would continue to join and keep the forum alive,” an old acquaintance wrote. I had assumed so as well: the site had implicitly promised that these feelings of ours were universal and eternal. Someone would be there to care for our traditions once we no longer cared, and until then, the site facilitated our caring by reminding us that other people cared too.
As it was the community had undergone a kind of cytokinesis. The genetic material of CAMP’s culture had replicated, offering up a copy for PCAMPD’s utilization, and then the communities themselves had split entirely in two. PCAMPD now consisted mainly of people ve or six years too old to attend, some of which were still employed as TAs or RAs but socially insulated from the current version of the culture.
“All of us have moved on,” wrote the site creator on the funeral thread. Old regulars remembered how the PCAMPD community had supported them far beyond CAMP itself, throughout the transition from high school to college to professional life. For all our fears of being forgotten, superseded, the culture continued to make room for us in some capacity until we ceased making room for it. We’re older now and we know how this goes. Those of us who successfully moved on from CAMP and then from PCAMPD have learned through trial and error how to let go of communities. I like to think we can slide into spaces and fall out of them again without the friction of having inadvertently used them as armatures for identity.
Coda
It is easy to spend hundreds of hours reading Wikipedia with no knowledge of the fierce and stratied community behind its content. It was equally natural for all of PCAMPD to forget the dear old forum for long enough to push it past resuscitation. Some sites contain pockets of social intensity, hotspots of cultural action, while others bear the marks of worlds since dismantled, now-defunct spaces that served as affective habitats for years of users’ lives.
In the physical world societies have long enough lifespans that the chance of catch- ing one’s own culture on its own deathbed are not so high. On the internet these lifespans condensed. Wikipedia is younger than I am. For now, it’s a stable behemoth of an empire, an army of fierce gardeners devoted to an ideology of preventing the slightest disrepair. PCAMPD was created in August 2006 and lived seven rich years until it was unable to culturally stretch to incorporate the new generation it needed to maintain its rites. Its best gardeners watched it get swallowed by the fog of their own inattention.
These short-lived virtual cultures crop up and build codes and customs at rapid speeds and eventually collapse under the weight of their own rituals like especially heavy stars. It’s a pretty thought: the online world contains innite miniature pockets of social potential into which one might insert oneself when immediate reality won’t provide. These communities are virtually located but emotionally real. The web is a vast network of perpetually inchoate mini-cultures, any of which might be a home if we know where to look and learn how to act.
In 2015, two years after the funeral, someone came back to PCAMPD: “oh my god this forum has imploded,” they wrote. “Came on here for the rst time in months. There are pages and pages and pages and pages worth of spam.” One of the old users replied: “I’m weeding.”
After we moved on, the forum decayed into the virtual equivalent of an abandoned asylum. Here is a space which clearly bears the markings of past habitation and care: moldy box springs, closets of dusty cleaning supplies, toothbrushes. But the paint can’t hold onto the walls, grass is growing out of the foundation, caterpillars metamorphose in the crumbling drywall. Parasites creep in: vines that sneak up and strangle trees, the kind of plants that go where they please and take what they can get. The tight protective seal of the windows and walls gives way to the wind and the rain. The remnants of past habitability and the stains of impending cultural decay clarify each other’s contours.
So much of human culture is carving out a space for ourselves by pushing back against the natural processes of decay: “destruction here is the realization of a tendency inherent in the deepest layer of existence of the destroyed,” writes Georg Simmel. Our world is constituted through resistance. Sweep the floor. Repair the wall. Pull the fallen tree out of the crushed roof and replace the rotten beams with fresh ones. This rebellion is reinforced through social obligation: make the lawn look nice so the neighbors don’t think you’re synthesizing meth in your basement. Keep your hands clean so you don’t spread germs. Hold the walls of civilization against invasion.
I tried to ask how small or virtual or idiosyncratic cultures are born and where they go to die. The more pertinent question: What do they need from us and we from them? And most of all: how much of ourselves should we give them? The internet is plagued by the ora of spam. Wikis and forums, left alone, are prone to decay at the hands of trolls and bots. Death, in the context of the web, is effected by those shady gures we imagine in basements around the world coding the worms that take advantage of neglect, of a culture’s failure to devise mechanisms to self-perpetuate. They nd the cracks in our abandoned rewalls and overrun the virtual spaces we once carefully cultivated.
But nature is also at play in their inverse, in the way that an independent and self-per- petuating culture organically emerges out of the soil of a fertile social environment. We are here to plant the bulbs and pull the weeds until we cannot do so anymore, and then we step back with our hands open. We yield our fruits.
Features • Spring 2012
I.
I had expected my first bike accident to be much more loud and drawn-out. But it happened in less than one second. There was no glory. There was no sound. I had simply ridden my bike and fallen off, landing twisted among the sand and metal juts.
I felt no pain, only a tingling in my left knee. I looked down and saw a large gash at the center of my knee. This porous stretch of skin contained little pink craters, each one containing a grain of sand, surrounded by multiple walls of flaking skin.
I stared at attention, fascinated at the transformation of my body, when something began to happen.A thick, bright red liquid seeped out from underneath, coming out from all the pores. Once it reached skin level, it bubbled out in the form of tiny flowers, which I intertwined until that hole in my knee turned red. It poured over the sides and trickled down my leg. The tingling turned into a sting.
I started to limp quietly towards the front door of my house, whimpering as I went, for I had just gone through the experience that every little girl must go through, of witnessing her own blood for the first time.
II.
Since then, I have watched blood flow from my body countless times. I am consistently taken aback by its color, its silent movement across my skin, its slight saltiness against my tongue. Most of the time, I am not expecting it or the events causing it, unless I need to have it drawn. Even then, my own blood remains quarantined inside tubes and I am not called to interact with it.
But once I was, in my sophomore year in college, in a basic science class in which we studied the structure and nature of certain molecules essential to life. We often studied associated diseases, so when we reached insulin, we turned our heads to diabetes.
In a class lab, we had to measure our blood sugar levels before and after eating a glucose tablet. To do this we would have to prick our fingers with a tiny needle, wait for the blood to come out, and then insert that droplet onto the test strip of a machine for measurement. It was quite simple, really.
There were only a few pricking machines, so I had to wait my turn. I sat at my desk and watched ten other students play with their blood. The class, which generally stayed apathetically silent, had suddenly erupted into giggles and shouts of delight. I watched a tall lean boy next to me grin and stare cross-eyed at his finger as the blood came out. Another girl in the back yelled to the class that she had a lot of blood in her finger.
I prayed that I could get a lot of blood too.
The machine finally came to me. With the needle poised and ready to shoot, I counted to three and then pressed down hard on the release button. Before I could make sense of the pain, it was gone. I looked down, and to my delight, a small drop had already formed at the side of my finger. The drop swelled to twice its size and turned slightly darker in hue. I let it drip onto the testing strip of the machine, and once the machine was finished reading, I handed it to my friend.
Barely anything came out from his fingers. I watched him scrape the side of his finger against the plastic strip in order to get any few drops in, but it was not enough, and the machine showed a failed reading. He tried again, pricking himself from a different finger, but only a scant amount went out. The machine revealed the same result: FAIL.
I stared more than I should have—I found myself pitying him. Not because he couldn’t draw blood, but because it seemed as though his body did not hold any blood, as if his body had failed to keep itself running.
In the meantime, a giant drop of blood had already swelled on my skin and was threatening to slide down my finger. It wouldn’t stop coming out, and I continually wiped the drops away only to find them quickly replaced by another.
I was amazed at how much blood I had. More so, I was surprised at the vividness of its color. I stretched out my hands and imagined my hand without its cover, just a contained current of gushing blood. I felt pride.
III.
Human skin is not very thick—just two to three millimeters—and yet it manages to hide the color of our bodies. If we peeled off our skins and threw them in the corner, all that would be left would be piles of meat and bone, complete with a set of eyeballs and spilling organs. And surrounding that would be blood, expanses of blood in all directions. Each human body contains up to five quarts of blood, enough to cover and stain the hardwood floor of any kitchen.
IV.
The next time I pricked a finger it was not my own. I’d taken up a part-time job as a research assistant in a geriatric clinic. I first started out dealing with just paperwork, but as I finished my trainings, I began to run the patient visits.
For a particular study about atrial fibrilation, we were required to measure the thickness of their blood by giving an INR, short for international normalized ratio, blood test.
A sweet old lady dressed in pastel floral patterns sat smiling at me from her chair. I fumbled around, gathering my necessary tools for my first real operation.
I slowly put on gloves and sat down on the stool in front of her. Everything happened very quickly. I sanitized her hands, took out the gauze and a Band-Aid in preparation, removed the stinger from its packet, and before I could think, I had already punctured a hole in her—the sweet red nectar was seeping out of her body.
My nervousness vanished the moment I saw the blood. It grew from her finger, forming a perfect round droplet. As I milked her finger for more, collecting it into the cup as I went, it began to spread to different parts of her finger, collecting in the small rivets of her skin, and it left behind the same familiar crimson stain. I no longer felt like I was dealing with a foreign object. Her skin became my skin, her blood my blood.
Once the cup was properly filled I inserted it into the cuvette, which drained the blood and simmered it inside the machine. The blood was boiling when I took it out.
I thought that her blood looked normal, but when the test results came back, we learned her INR had climbed up to almost five, while the normal range was two to three. I didn’t know what that meant at the time—her blood could have either been too thick or too thin. If it was too thin, I thought, there would be blood running like liquid through her body and seeping out of every little hole—through her eyes, her ears, her pores. If it was too thick, it would clot and stick to the vessels. Perhaps her high body temperature would have warmed up the blood, just like the machine did to the sample, and simmer it softly, just until it was cooked and brown like the coagulated pork blood that gets sold in Vietnamese grocery stores. I could not believe she was so close to death.
V.
Whenever one of our patients had a bleed event or was hospitalized for any reason, we would receive pages and pages of lab results measuring almost every imaginable chemical in their blood. I had to enter each value into the computer: the time and date the blood was collected, the chemical being measured, and its normal range. This took hours and hours to finish. Once, when an event came up, I sat in front of the computer for two days entering almost three hundred labs.
That was my first time looking closely at any medical terms. Some terms I could understand, such as uric acid, glucose, or sodium, but I also encountered combinations of letters I had never seen before. Gradually, I came to understand that rbc stood for red blood cells, wbc for white blood cells, and hgb for hemoglobin. But there were still others that, even today, I do not know, only that the values recorded were almost all out of range.
One patient was in the hospital for one week, from December 28 to January 6. When I paid attention to the dates, I saw that his levels were mostly normal in December, but come January 2, almost half of his lymph%s and MCVs and MPVs were slightly abnormal, and then by January 6 his glucose levels had jumped to five times the normal amount.
But I was finally done, and I thought no more about it. I simply assumed that everyone was off in some way or another.
Later on, as I handed the paperwork back to my boss, I mentioned how a lot of this patient’s labs were abnormal. She paused for a second, and then explained that this patient had been in the hospital for quite some time for a serious bleeding event. She had been quietly watching him die.
I realized then what I had just done. I had documented the slow death of a man by watching his blood go berserk.
Blood holds within it the history of an entire life, and as long as we live, it flows through our bodies carrying evidence of our past, making us bleed and clot and cry until that history dissipates, and blood withers away with the life it once carried. Like how the lights on a switchboard go out one by one in a crashing plane with increasing speed until all the lights suddenly vanish, I was watching the levels of each vital fluid in his body shoot off in dangerous directions—until one day, when his entire blood system completely loses its balance, the last light will turn black, and he will have hit the end.
And I would sit in front of the computer with no more blood to enter. And a few days after, we would receive a safety notification letter from the International Review Board, saying that the cause of concern was, in cold, bold letters, DEATH. I would punch holes in that document and file it away in the binder used specifically for study correspondence, and then put that stark white paper away until it was time to move on to the next life.











