The old rancher stood on the porch of my log cabin, shuffling his boots. Then he lowered the rim of his cowboy hat, squinted, and delivered the news I’d been dreading — the news that had probably been inevitable from the start.
Though I say the cabin was mine, I should confess it was really his. The rancher’s. Still, I felt possessive. I’d lived there only months, but I loved the wide covered porch where I’d hung my rope hammock, bought for 20 bucks in Mexico. I loved the woodstove and my nascent ability to make a half-decent fire on a chilly night. I loved the view from my picture window, past bright green fields and golden sandstone mesas, all the way to a distant blue triangle of mountain. A herd of deer grazed insouciantly in my yard each evening, a chorus of coyotes sang late at night. I loved everything about my cabin — especially what it represented: something that had eluded me my entire adult life. Read more…
Fannie Mae Davis migrated to Detroit from the South in 1955. By the time she started taking penny-bets from the neighbors, she was supporting five children and an ill husband who was unable to continue working at Detroit’s auto plants. The Numbers was an illegal underground betting scheme, a specific 3-digit system where players picked their own numbers. Born in Harlem in the 1920s, it spread throughout the country, mainly by way of African-American neighborhoods, although it was played by everyone and continues to be played in some communities today. It found particularly fertile ground in Detroit, due to booming industrial jobs and a large working- and middle-class African-American population. In 1970, police estimated that 1 in 15 Detroiters, or 100,000 people, played the Numbers every single day (except Sunday, when business was closed).
As the Numbers grew, so did Fannie Davis’s good fortune. As she climbed the ranks in bookmaking, from a bookmaker to a “banker,” she brought her family into the middle class and the American dream. Success came with a catch: she could tell no one outside her family how she made her money.
Even when Michigan started a legal lottery in 1972, Fannie found a way to keep the business going. Meanwhile, she was able to own property, raise her children in comfort, and provide them with an education. Still, she paid a price for her success in worry and instability, constantly girding herself against the next “hit” — a major payout for a winning number that could wipe her savings out completely. Read more…
ROME, ITALY - JANUARY 23: A migrant waits the transfer to leave the migrants center of Castelnuovo di Porto, on January 23, 2019 in Rome, Italy. Following the last government's security law, by January 31, the second largest migrants reception centre (CARA) in Italy will be closed and about 350 migrants and refugees will be transferred. (Photo by Antonio Masiello/Getty Images)
For the New York Review of Books‘ daily edition, Caitlin L. Chandler examines the fallout from Italy’s new law, the Security and Immigration Decree, known as “Salvini’s Decree,” after deputy prime minister Matteo Salvini. The measure, passed last November, eradicates a class of humanitarian protections for individuals who do not qualify for refugee status, but who needed to leave their countries due to “violence, famine, or human trafficking.” According to Chandler, before the Decree, 25% of Italy’s asylum seekers avoided deportation under this category of protections. The law’s implementation has meant a rash of evictions from squats, where it’s estimated that 10,000 migrants have taken up shelter.
Chandler notes how media portrayal and racist, anti-immigrant language from leaders of Italy’s far right manipulated public opinion and drove passage of the Decree:
Although immigrants comprise only 8 percent of Italy’s population, Salvini rails against “the invasion” and has blocked rescue ships from landing at Italian ports (“porti chiusi,” he likes to brag on Twitter and Instagram, meaning “harbors closed”). Despite the fact that, since 2014, the share of crimes committed by foreigners is decreasing within every single region in Italy, anti-immigrant sentiment, stoked by Salvini’s government, is at a dangerous, all-time high.
Salvini and his party stoke fears around migration by portraying migrants as criminals. Over the past ten years, overall crime has decreased in Italy by 8.3 percent, and crimes committed by foreigners have also fallen, with convictions at an all-time low. But each time a crime occurs in an immigrant neighborhood or when non-Italian citizens stand accused, Salvini exploits it. Such was the case with the brutal rape and murder of a sixteen-year-old girl, Desirée Mariottini, in a squat in San Lorenzo, an immigrant neighborhood in Rome. Two Senagalese men, one Nigerian man, and one Ghanaian man were arrested in connection with her assault and death. Salvini visited San Lorenzo and laid a rose at her memorial, then said he would come back with a bulldozer.
The Italian public grows ever more fearful. In a 2018 study, over half of Italians greatly overestimated how many migrants were in the country. Meanwhile, in the two months after Salvini became interior minister, Italian civil society groups recorded twelve shootings, two murders, and thirty-three physical assaults against immigrants.
The words Pray and Obey on a chimney at the former home of Warren Jeffs in Hildale, Wednesday April 5, 2017. (Trent Nelson/The Salt Lake Tribune via AP)
For years, Hildale, Utah, was controlled by the Fundamentalist Church of Jesus Christ of Latter Day Saints and more specifically, by Warren Jeffs; under his watch, every element of civic and social life was dictated by the church, and powerful church families controlled the lion’s share of wealth, creating a steep economic divide. Jeffs is now in prison and Hildale is trying to redefine itself — last year it elected a secular mayor, a woman — but as Tarpley Hitt explains in her story for The Daily Beast, “redefining” is about a lot more than transferring government power back to the actual government.
For the new government, bridging that divide is a top priority. In a sense, they have a head start (most of their 1 percent is now incarcerated). But inequality in Hildale is not like inequality anywhere else in the United States, where disparity usually stems from an unbalanced capitalist system. For decades, Short Creek operated as a quasi-communist state. The original settlers wanted to establish a radical kind of cooperative society that adhered to the New Testament value of holding “all things in common.” They pooled all their resources in a collective trust, and for decades—the vast majority of Short Creek’s existence—everything in the town was shared: from homes, to food, to health care.
After Jeffs and his father, the communal trust crumpled. When the federal government seized all the town’s assets in 2005, it was valued at a staggering $110 million, much of which had been leached from apostates and less powerful families. Not long later, the feds ordered the town to subdivide, and in the years since, Hildale has been gradually—and painfully, for many townspeople—divvying up the land, establishing private property for the first time in history.
The new council has been tasked with overseeing the town’s transition to an entirely new economic system. But they’re trying to do that while nursing the wounds Warren left behind—in a deeply divided constituency, where the act of drawing lines in the sand (sometimes literally: the council had to draft zoning laws) runs the risk of driving people even further apart.
Reading Tom Zoellner‘s Tucson Weekly piece “Interstate 10: A Personal History,” about the road between Phoenix and Tucson, I knew immediately I was meeting a native desert rat who knew my home turf. I grew up in Phoenix and went to college in Tucson, so I’ve driven that same stretch of interstate countless times. During my drives, I used to sketch ideas for ways to write about it, about the dry land it travels through and all the active roadside businesses and decaying relics of yesteryear. I never got past the note-taking stage, which is partly why I am so excited to see someone else write such a worthy homage to what Zoellner calls the state’s “most reviled” stretch of road.
People loathe it and do it on auto-pilot. By paying close attention, Zoellner functions as a tour guide in a place you’d never expect to want a tour, narrating all the interesting, ugly, and odd points along the way, as well as his connections to it. Ultimately, his piece is as much about the land as it is about learning to see past our own boredom and prejudices, to cast the familiar anew. When I read the word “caliche” on the last page, it made me homesick. Only a desert rat knows what caliche means, and seeing it in print warmed my red-chilé-colored heart. Zoellner talked with me about writing this piece and the nature of placed-based writing.
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You lived in Phoenix but grew up in Tucson. When did you get the idea to write about this stretch of desert highway?
I suspect every commuter has a funny ongoing relationship with the buildings and objects outside the window on their regular drive — little physical mysteries. Who lives in that house? How did that ugly sculpture get there? Does anyone really feel socially elevated after going to “Elite Car Wash?” These musings, often pointless, are the background noise of real thought, like a radio station playing a song of which you’re barely cognizant, and I realized with a jolt while on I-10 that the essential spool of these half-awake thoughts had not substantially changed since I was 12 years old. Nor had the highway, really — it was just as uninviting and shabby-looking as ever. And it occurred to me that this was Arizona’s most unloved highway, but it was also the one most traveled by a statistically overwhelming margin. That became the central paradox of the story, and pretty much everyone who lived in Arizona would get that instinctually, and likely have a similar interior relationship with this road.
Had you made other attempts to write about it? I ask because I did — I sketched notes for a piece about it for years while driving it — and I’m excited to see that you succeeded where I failed.
Writing can take place in the mind long before your fingers ever hit the keyboard. Stephen King has a wonderful simile about writers as paleontologists who are not so much creating material from scratch but merely excavating fossils that have existed in the subconscious for a long time. In that sense, I’ve been writing this piece since I was a sixth grader with no awareness that anything was being created. And so one day, while making my umpteenth Phoenix-Tucson drive for unrelated reasons, I just scribbled a note on every “old friend” that I saw out the window, as well as the same brief and entirely-predictable thing I always thought when I spotted it. The actual piece took less than two hours to spit out once I sat down. It had already been “written.”
What did your Tucson Weekly editor think of this idea at first? Were they like, “Why would anybody write about that boring drive?”
This was first pitched to Arizona Highways, the legendarily well-illustrated publication of the state highway department that has been touting the visual glories of the state since 1925. I thought they might enjoy a counterintuitive take: “You’ve seen enough of Monument Valley. Now here’s what you didn’t know about the state’s most butt-ugly road!” Suffice to say, this wasn’t for them. I’ve been friends for two decades with Tucson Weekly editor Jim Nintzel, probably the state’s most astute political reporter. He was good enough to give it a try.
Have you read or been influenced by other road stories, a genre that might be called roadside journalism or highway literature?
One of my favorite books is U.S. 40: Cross Section of the United States of America, a collection of essays and photography published in 1953 by the under-appreciated American writer George Rippey Stewart, and then brilliantly updated by Thomas Vale in 1983 in a book called U.S. 40 Today: Thirty Years of Landscape Change in America.
Picacho Trading Post, demolished. Photo by Aaron Gilbreath
What’s it like writing for an alt-weekly right now? Some still seem unpredictable, fun, and adventurous.
When I was a daily newspaper reporter, I wished for the kind of length and freedom enjoyed by alt-weekly writers. I’ve been lucky these last few years to occasionally freelance an article for a few of them.
As you say in the essay, the Arizona Department of Transportation (ADOT) razed most of the town of Picacho, which had been there since the 1880s, and no media outlets wrote about it. Did you discover that while writing this, and is this essay sort of your way to correct that?
Yes on both questions. Picacho deserved a much better civic obituary than I could give it, or that it ever got. ADOT couldn’t tell me much of anything about the decision to virtually eliminate it for the widening of the SR 87 interchange. It was a vanishing whose paper trail seemed thin enough to have been anchored in the 19th century rather than the 21st. Highway villages have an odd relationship with history — built to serve people who are going someplace else, who never stay and who barely give it a close look or remember it.
What are your ideas about the way we relate to physical locations, and about writing about a personal relationship with place?
It’s extremely hard. You could write a ten-volume set about a small place, and still feel like you didn’t capture its real essence. The center will always retreat from your grasp. Maybe that’s why I’m attracted to motion seen behind windows.
Denis Diderot’s incarceration at Vincennes took place exactly halfway through his seventy years on earth. Prison became the dramatic pause that gave shape and meaning to both sides of his life. Before prison, Diderot had been a journeyman translator, the editor of an unpublished encyclopedia, and a relatively unknown author of clandestine works of heterodoxy; on the day that he walked out of Vincennes, he was forever branded as one of the most dangerous evangelists of freethinking and atheism in the country.
During Diderot’s three-month imprisonment, his jailer the Count d’Argenson and the count’s brother the marquis had looked on with amusement while this “insolent” philosophe had bowed and scraped before the authority of the state. In a diary entry from October 1749, the marquis related with glee how his brother the count had supposedly broken Diderot’s will. Solitary confinement and the prospect of a cold winter had succeeded where the police’s warnings had failed; in the end, the once-cheeky writer had not only begged for forgiveness, but his “weak mind,” “damaged imagination,” and “senseless brilliance” had been subdued. Diderot’s days as a writer of “entertaining but amoral books,” it seemed, were over. Read more…
Most people have their favorite late-night food to comfort them or hurl them back in time: Jack in the Box tacos; Denny’s Moons Over My Hammy. For writer Cord Jefferson, nostalgia is a huge pollo asada burrito from Tucson’s 24-hour joint Nico’s. In a feature for Eater, Jefferson admits these might not be the world’s best burritos, but his lifelong attachment to them means he will, in his words, “stand up for when its goodness is challenged.” The virtues he extols for Nico’s extend beyond their delicious food, to the things that make us all love our late-night spots: ambiance, reliability, memorable, slightly ugly interiors. But for him, Nico’s also helped break the monotony of the affluent, elderly, largely white Tucson suburb where he grew up, and the restaurant embodies what he now considers the real Tucson.
It was around this time that I started going to Nico’s a lot. People at Nico’s were mostly young, and not so many of them were white (Tucson gets slightly blacker and a lot more Latino the farther south you go). More exciting than that, though, was the atmosphere, a raucous energy generated by the confluence of drunks and teenagers and insomniacs and drag queens and college students and stoners and people just getting off work and old men in Hawaiian shirts and straight-edge vegan hardcore kids and cops, and various combinations of those things. Nico’s presented a different Tucson than I’d ever known before. One that stayed up late. One that was diverse and lively. It wasn’t just a clubhouse for me and my high school friends like the Max, or wherever the smoldering “teens” of Riverdale hang out. It was a flophouse into which we were funneled along with hundreds of other night owls in a town that largely shut down after 9 p.m. We’d put in our order at the counter and then try to find a booth from which to wait for our food and people-watch. If there was nowhere to sit, we’d stand in the parking lot and eat.
Before long, we became chummy with the Nico’s staff. They gave us free food and didn’t hassle us when we filled up our plastic cups for water, which was gratis, with soda, which was not. A few times they even gave us beers, which weren’t on the menu and were presumably part of their own stash. Some friends of mine asked if their band could play an impromptu show at Nico’s, which obliged. The crowd ate nachos a few feet away from the drum kit while the lead singer perched atop a table and wailed on his saxophone. The night we graduated high school, a bunch of my friends ended up at Nico’s just before dawn. They sang karaoke on the intercom system and helped the employees mop the floors in preparation for breakfast patrons. (I would have been there, but earlier that evening I broke up with my girlfriend for the last time and walked home from a kegger crying melodramatically, like I was in an Aaron Spelling teen drama.)
For anyone who does creative work, Gabrielle Bellot‘s poetic piece at LitHub is a salve for the times when we’re plagued by artistic self-doubt. In relaying her own struggles and in deconstructing the work of poets W.B. Yeats and Derek Walcott, Bellot finds solace and inspiration in two other writers who at times sought to shed the “thick coats of impostors.”
I have always been struck by “The Circus Animals’ Desertion.” Not because it’s unusual for Yeats—it contains a bit of the mythic dreaminess many of his poems do, and its darkness is less apocalyptically tinted than some of his earlier pieces, like “The Second Coming”—but because it feels like such a twilight poem, a poem written when you feel a peculiar kind of lowness: frustrated in your writing but not so much that you cannot write at all, for you are, counterintuitively, inspired by your lack of inspiration, even if you think the work you produce is nothing. It’s a poem for those of us who feel we are no longer doing anything new, no longer accomplishing anything; we wear the thick coats of impostors and hate ourselves. We feel like, whether or not we’ve been published, we aren’t really writers. We’re failures.
I know the feeling well, the way the waves rock—or don’t—when your boat has drifted deep into the sargassum of self-doubt. I feel it often. When I tell friends this, sometimes they react with surprise, as I’ve had the fortune of my work being published in places I once never imagined I could see my name in. But being published doesn’t remove the feeling of failure. It’s an almost universal symptom of being a writer who isn’t ruled solely by their own arrogance that we will feel, at some point, like impostors, like one-trick ponies, like authors who will never amount to anything, or whose time has passed without us realizing how sacred and finite those clock-ticks were. I don’t pretend to feel quite what Yeats did, our ages and careers and lives so different, but I understand it, all the same.
Yet, ironically, I also read “The Circus Animals’ Desertion” as a kind of hopeful paean. It does not, after all, tell us to give up when we feel like we’ve lost the bit of dream our work comes from. Instead, it directs us, simply and powerfully, to go forth and find it again. Write, Yeats seems to suggest, even against death—the death of our inspiration, or the one who measures us, when our time is nearly up, without us knowing. It is a poem of death, yes—but not one of ending, but, instead, of new beginnings, painful and poignant as they may be.
But, with or without fame, we can never know if our work will live on. Perhaps it’s enough to sing, and keep singing, and hope, after our own night-shawl has closed around us, that someone else will hear it, and, hardest of all, remember it.
Gabriela Garcia‘s story is short, but her main character is richly drawn — multidimensional, flawed, and real. “Frosted Glass,” in The Iowa Review, tells the story of Ms. Mendez, seamlessly layering together mother-daughter strife, the immigrant experience, neighborhood one-upswoman-ship, racism, and the folly of trying to solve problems by building walls. It manages to be both timely and timeless, deeply personal and culturally trenchant.
Mrs. Mendez fumed. She watched the lights go on at the neighbor’s house. The Mendezes had installed the trendiest windows they could find—frosted glass, cut into identical squares. They could see out, but anyone looking in would see just blobs and shapes. They’d see silhouettes moving in and out of shadows like creatures stretching and curling into their caves. This is why Mrs. Mendez had busted her back for twenty-five years. This is why she had arrived with her one suitcase and cleaned homes for so many years while taking classes at the community college where all her teachers assumed by her accent she understood nothing. Why she’d studied accounting with an English-to-Spanish dictionary at her side and spent years working her way up a ladder full of splinters and snapped legs at every turn. So she could have goddamn frosted glass spy windows she could see out of but nobody could see into.
Edward Gorey’s small illustrated books, many of which are collected in his Amphigorey anthologies, are seemingly quite simple and often morbid. Children are befallen by terrible fates. Parents disappear and reappear too late. Danger lurks nearby, as dusk makes its way across the moors. All of this sinister mischief is told in black and white pen-and-ink drawings, with occasional color highlights thrown in (which somehow only serve to make the image more dreary and doom-laden). The characters differ little in appearance, and the prose — when there is any — is often a few rhyming lines near the bottom of the page. Looking closer, one can see the intricacy of the cross-hatching, the careful etching-like strokes that, alongside Gorey’s fragile humor, underpin the darkness.
Edward Gorey, like his art, was at once mercurial and precise. His interests, hobbies, dislikes, and habits are well documented, from his late-in-life love for TV shows like Buffy the Vampire Slayer,to his devotion to George Balanchine’s work with the New York City Ballet, to his undying love for the cats with which he lived. His physical appearance — over six feet tall, with close-cropped hair and a long beard, draped in a huge fur coat, with rings on multiple fingers and scuffed up white sneakers on his feet — is as much part of the lore of Gorey’s work as the nonsensical creatures who populate his illustrations. Read more…
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