“I got annihilated as a natural, as the real deal, as her truest, most important poem, her Lie Box. But she stuffed some torn-up papyrus in a crocodile; she taught me how to look for shards of a vase with a few words on it and piece together a story.”
—Sophia Shalmiyev, Mother Winter
When Anne Carson translated every tantalizingly incomplete snippet of Sappho’s poetry in If Not, Winter: Fragments of Sappho, she was continuing a centuries-long project: the excavation of our poetic fossils. In Carson’s translation, Sappo’s fragments are littered with empty brackets, which box off the blank spaces where words used to be, giving a reader the translator’s experience of “the free space of imaginal adventure… the drama of trying to read a papyrus torn in half or riddled with holes.” These ancient relics of love and longing contain voids that can nowadays only be filled in, painstakingly, by imaginative poets and scholars; or by archaeologists lucky enough to exhume new slivers of Sappho’s poetry from antique garbage: cartonnage in mummy cases, packing for vases, or stuffing in mummified crocodile carcasses. “There can be no periods at the end of Sappho’s translations,” writes Sophia Shalmiyev in her debut memoir Mother Winter, “because she is forever unfinished business to us.”
In Mother Winter (Simon & Schuster, 2019), Shalmiyev describes many women who are yet unfinished business, most poignantly her own estranged mother. In 1978, in Leningrad — once and now again called Saint Petersburg — Shalmiyev was born to a Russian mother and an Azerbaijani father. Widespread anti-Semitism drove her father to emigrate to America with his daughter, leaving Shalmiyev’s alcoholic mother, Elena, behind. From age eleven onward, Shalmiyev traveled new and unsafe worlds, navigating different cultures and subcultures, searching motherless for words to define her grief. Mother Winter is the result of her searching, a language of loss and longing that depicts in lyrical, fragmented vignettes her painful journeys, examining what it means to fill absences with words, like stuffing a crocodile with fragments of poetry. Read more…
Valeria Luiselli has a roving, curious, collaborative mind. In her debut novel, Faces in the Crowd, she merged her protagonist’s consciousness into that of the poet Gilberto Owen. In Story of My Teeth, she collaborated with workers at a Jumex juice factory to create a dizzying, hilarious adventure story. And in Lost Children Archive, her third and most ambitious novel, she invokes a chorus of books, images, recordings, and fragments to tell the story of a family traveling across the American Southwest as the country shatters around them.
The protagonist of Lost Children Archive is an audio journalist starting a sound documentary about the wave of undocumented children arriving in the U.S., fleeing violence in Mexico and the Northern Triangle, a crisis Luiselli last wrote about in her searing essay Tell Me How It Ends. Her husband is beginning a sound project, too: “an ‘inventory of echoes’…about the ghosts of Geronimo and the last Apaches.” They live in New York with their children, a five-year-old girl and ten-year-old boy, but to make his inventory of echoes, he wants to move permanently to the southwest. The two decide to drive across the country with their children, not making further plans until they arrive in Arizona.
Luiselli writes the road trip in a series of lyrical fragments, creating an archive of the family’s time in transit. She records the landscape, the adults’ fraying marriage, the children’s confusion, the mother’s growing desperation to help the child refugees crossing the border, and the ten-year-old’s determination to help his mother — even if that means running away. Woven through these fragments is another story: seven children on a train north, trying to survive a journey through the desert and into the unknown.
The resulting novel is layered and surprising, able to twist without warning. Luiselli’s archival impulses transform her work into a collage of voices and meanings. Lost Children Archive weaves from mother to son, fiction to meta-fiction, Manhattan apartment to Arizona desert, but it never loses sight of its purpose: to tell the story of a lost family, trying to find hope and certainty however they can. Read more…
If you look closely you’ll notice
That the pattern on this soft broadcloth shirt
Is made of working man’s blood
And praying folks’ tears.
If you look closer you’ll notice
That this pattern resembles
Tenement row houses, project high rises,
Cell block tiers,
Discontinued stretches of elevated train tracks,
Slave ship gullies, acres of tombstones.
If you look closer, you’ll notice
That this fabric has been carefully blended
With an advanced new age polymer
To make the fabric lightweight
Weatherproof, and durable.
All this to give some sort of posture and dignity
To a broken body that is a host for scars.
— From ‘Soldier’s Dream’ by YASIIN BEY
Lagos
I took a photograph on election day in 2015. It was golden hour. I was new in town. Though I had a writing fellowship that had nothing to do with electoral politics, I was a recovering news journalist. So I registered with the electoral commission and got my press pass and badge and drove around the ghostly streets of Lagos with some local reporters. It was largely an exercise in futility. I felt adrift. I wasn’t sure what I was looking for. The story I wrote rambles about the stories people tell. My fellowship editor thought it was useless.
But, driving home, I shot this photograph. In it, a teenager is crossing the road. We are in the neighbourhood of Ebute Metta, and he is wearing the most beautiful hoodie, covered in a twirling, swirling motif. He stares at me through glinting shades. Between the patterned sweatshirt and his shorts — also printed black and white but in a different design — he has layered a striped shirt. He stands in front of the Wasimi Community Mosque, a burnt-red building in the 1970s tropical modernist concrete that blankets much of mainland Lagos. Round concrete circles are embedded like a screen for privacy and ventilation at the top corner of the building. The pattern looks classically Lagosian now, but an architect once told me those cutout blocks were imported from Israel.
Photographs flatten reality. They squash three dimensions into two, and turn bodies and buildings into patterns and shapes. They still the world; they solidify a moment. You can breathe with a photograph, though the instant captured was briefer than your exhale. I was driving when I shot this, and my subject was walking; its stillness is stolen. And yet this split second is layered with everything inside the photograph and also everything ephemeral emanating from the image: emotion, history, foreshadowing. The photograph illustrates an obsession I had not yet noted; a string to a web I had yet to pull and untangle.
I liked it when I shot it. I thought: this looks like Lagos. (And I find Lagos beautiful.)
I later became transfixed by both this swirling pattern and by the thought, “This looks like Lagos.”
I saw the pattern everywhere. I took buses around town, little orbs bouncing through the city filled with uncountable lives, personalities, roles, all squished hip to hip on wooden benches. The clothes people wear express just a fragment of their personas. Sometimes it’s obligatory — white garments for Aladura churchgoers, pleated burgundy skirts for school — and sometimes it’s more loosely prescribed: suits and heels for office workers, individual designs in matching aso-ebi for weddings. But there is also a wide range of freedom both within and beyond this criteria, and cosmopolitan Lagosians are unrelentingly expressive and well-dressed. The sweatshirt in the photograph is of a style worn mostly by the young, fly dreamers of Lagos’ lower social strata — street hawkers, bus conductors, entrepreneurs with many hyphens: real estate agent-used car salesman-blogger of a fictional Yoruba playboy in Dubai. I came to call this style, and the concepts it encompasses, “Versage”. Read more…
Barely seven minutes into her black-history elective on the morning of April 16th, Juanita Douglas was asking her students a question she’d never asked in a classroom before, not in 24 years of teaching in Chicago’s public schools. She’d been preparing to ask the question for over a year, and she knew that for many of her students the conversation that followed would be painful. Disorienting. She didn’t like the idea of causing them pain. She didn’t want to make them feel overwhelmed or lost. But she thought, or at least hoped, that in the end the difficulty would be worth the trouble.
It was only second period. Several of Douglas’s students — a mix of juniors and seniors — were visibly tired. A few slumped forward, heads on their desks. I was sitting in the back row, so I couldn’t tell for sure, but I thought one or two might be fully asleep. Some were stealthily texting or scrolling through Snapchat. Others were openly texting or scrolling through Snapchat.
After a few seconds, Douglas repeated the question: “Do you know Jon Burge?”
A ragged chorus of noes and nopes and nahs.
“Tell me again what year you were born in,” said Douglas, who is 54 and likes to playfully remind her students that they don’t know everything about the world.
2000. 2001. 1999.
“Okay,” she said. “Well… Welcome to Chicago.”
Like so many new curriculum units in so many high schools across America, this one began with the teacher switching off the lights and playing a video. Who was Jon Burge? The video supplied the answer. Burge was a former Chicago Police Department detective and area commander. Between 1972 and 1991 he either directly participated in or implicitly approved the torture of at least — and this is an extremely conservative estimate — 118 Chicagoans. Burge and his subordinates — known variously as the Midnight Crew, Burge’s Ass Kickers, and the A-Team — beat their suspects, suffocated them, subjected them to mock executions at gunpoint, raped them with sex toys, and hooked electroshock machines up to their genitals, their gums, their fingers, their earlobes, overwhelming their bodies with live voltage until they agreed: yes, they’d done it, whatever they’d been accused of, they’d sign the confession. The members of the Midnight Crew were predominately white men. Almost all of their victims were black men from Chicago’s South and West Sides. Some had committed the crimes to which they were forced to confess; many had not. The cops in question called the electroshock machines “nigger boxes.”
The video cut to Darrell Cannon, one of the Midnight Crew’s victims. He spoke about getting hauled by cops into a basement:
I wasn’t a human being to them. I was just simply another subject of theirs. They had did this to many others. But to them it was fun and games. You know, I was just, quote, a nigger to them, that’s it. They kept using that word like that was my name… They had no respect for me being a human being. I never expected, quote, police officers to do anything that barbaric, you know… You don’t continue to call me “nigger” throughout the day unless you are a racist. And the way that they said it, they said it so downright nasty. So there’s no doubt in my mind that, in my case, racism played a huge role in what happened to me. Because they enjoyed this. This wasn’t something that was sickening to them. None of them had looks on their faces like, ugh, you know, maybe we shouldn’t do this much. Nuh-huh. They enjoyed it, they laughed, they smiled. And that is why my anger has been so high. Because I continuously see how they smile.
Text on the screen explained that Burge was fired in 1993, following a lawsuit that forced the Chicago Police Department to produce a report on his involvement in “systematic torture,” written by its own Office of Professional Standards. After his firing Burge moved to Apollo Beach, Florida, where he ran a fishing business. In 2006 another internally commissioned report concluded that he’d been a torture ringleader, but still no charges were brought; the Illinois five-year statute of limitations for police brutality charges had by then expired. In 2008 FBI agents arrested Burge at his home, and creative federal prosecutors charged him — not with torture, but with perjury. In a 2003 civil case, Burge had submitted a sworn statement in which he denied ever taking part in torture. In 2010 a jury found him guilty. After the trial, jurors pointed out that the name of Burge’s boat — Vigilante — hadn’t helped his case.
As soon as the video ended and Douglas flipped the lights back on, her students — most of whom were, like her, black — started talking. Their confusion ricocheted around the room.
“How long did he get?”
“Four-and-a-half years.”
“He only got four-and-a-half years?”
“That’s what I’m saying.”
“I really feel some type of way about this.”
“Is he still alive?”
“I’ve got it on my phone.”
“He didn’t torture them alone. Why didn’t anyone else get charged?”
Sarah Menkedick | Longreads | February 2019 | 29 minutes (7,983 words)
In December, I turned in the first draft of my second book. I assumed that when I finished it, I would stand up and scream. Actually scream “YES!” followed by a stream of sundry obscenities, then collapse on the floor and make my husband take a picture for Instagram.
Instead, I was in a quiet back room of Hillman Library, on the University of Pittsburgh campus, drinking a 99¢ mug of coffee, googling Erich Fromm quotes, when I suddenly realized I was done, and I just sat there mildly stupefied, then caught the bus and went home. It was an appropriate end to a writing process that felt a lot less like glorious creation and a lot more like survival and persistence: just getting through one day, one page to the next, trying to keep the pyramid of information, ideas, and sentences from collapsing into a wet heap. It sucked, but in the way most serious creative endeavors suck, with a lining of deep gratification that afterward allows one to pretend that it was all in the service of a mystical something and not really, at base, insane.
It was an appropriate end to a writing process that felt a lot less like glorious creation and a lot more like survival and persistence: just getting through one day, one page to the next, trying to keep the pyramid of information, ideas, and sentences from collapsing into a wet heap.
What made this second book so difficult was research: not the process of doing it, not compiling and organizing it, but the quandary of how to make it creative. How to write a book that felt like it spoke to huge questions — the meaning of life, what matters and why, all the things one gets misty-eyed about around a bonfire — via gobs of information.
Between April of 1926 and September of 1927 Mikhail Sholokhov performed a literary miracle. Never before — and never again — would a similar feat be accomplished. During those incredible months he managed to generate hundreds of typed pages of some of the most engaging prose ever to appear in Russia, a country blessed with Tolstoy, Chekhov, Dostoevsky, and numerous other gifted writers. On an epic scale he narrated events that occurred in far-flung trenches of World War I, distant centers of power, and revolutionary meetings. He described multiple historical figures he had never met, and he painted vivid verbal pictures of battles that took place when he was still a boy. Brief periods of mad, feverish writing were sandwiched between moves, multiple trips to Moscow to meet with editors, and the birth of his first child.
His literary output during those months exponentially exceeded the accomplishments of his whole career up to that point and most decades of his career afterward. The improvement in quality was incredible. None of his colleagues wept with rapture when they read his early, formulaic, communist short stories. Early editors sometimes had to apply a heavy, corrective hand just to get some of them into print. Suddenly seasoned editors were in awe of his prose. Even more mind-boggling is the fact that this rapid, unexpected literary metamorphosis occurred at the age of twenty-two.
How did he manage to pull off such an improbable literary feat? Some locals insisted that he acquired manuscripts that were left behind when the Cossack side was routed by the Red Army during the civil war. At a minimum the archive he acquired appears to have included an unfinished novel that ended around 1919 and a trove of scrapbooks consisting of stories, sketches, newspaper clippings, and articles spanning over a decade of Cossack history. Read more…
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…
Soraya Roberts | Longreads | January 2019 | 8 minutes (1,974 words)
Covington Catholic High School, St. Michael’s College School, Georgetown Preparatory School. All three are Catholic, mostly white, mostly rich, all-boys, and all three have recently made the news. At Covington, student Nick Sandmann went viral after a video emerged showing him, surrounded by a bunch of white classmates in the same glaring MAGA hats fresh off the same anti-abortion rally, mocking Native American Indigenous Peoples March attendee Nathan Phillips. At St. Mike’s school — Canadian, suggesting we may be less nice than we are similar — several students were charged after a video appeared on social media in which their fellow classmates were assaulted, one with a broomstick. Eight boys were eventually expelled after several incidents were investigated, all, according to reports, involving football and basketball players. Georgetown Prep, meanwhile, made the news when Christine Blasey Ford accused U.S. Supreme Court nominee Brett Kavanaugh of assaulting her when they were teenagers while fellow Georgetown student Mark Judge watched. “Indelible in the hippocampus is the laughter,” she said. The quote reverberated across social media once again after the Covington video went viral.
Susanna Space | Longreads | January 2019 | 13 minutes (3,200 words)
On June 30, 1908, a star-like body with a fiery tail tore through the clear morning sky above the vast Siberian forest. As it neared the ground, a column of light shot twelve miles into the air. Booms like artillery followed, and stones rained from the sky; houses shook and windows shattered. A wave of intense heat threw people from their chairs. Hundreds of reindeer scattered and burned.
I came upon the story of the Tunguska meteor by accident. It was 2014 and I had watched a documentary about Russian girls, children of 12 and 13, sent abroad by American modeling agents to work. The film made me curious about the girls’ home in the Siberian countryside, a backdrop they were eager to shed.
My interest in the girls receded as I read about the meteor. I was online, trying to learn more about Siberia when links to articles popped up about a similar event, this one a century later and 3,500 miles away in Chelyabinsk. A meteor had exploded over the city one February morning, the flash recorded by hundreds of smartphones and dashboard cameras. Read more…
Picacho Trading Post, demolished. Photo by Aaron Gilbreath
Driving certain roads countless times, you form a relationship with the place even if you find it loathsome. For Tucson Weekly, journalist Tom Zoellner narrates his relationship with the stretch of Interstate 10 that runs between Phoenix and Tucson, and examines what drivers see along Arizona’s busiest freeway, showing history and life beyond the land’s appearance of ugly vacancy. A derelict concert venue, a Native American reservation, truck stops, abandoned businesses, fading signs of old agriculture ─ there’s history here if you look closely enough.
We come up to the perennially jammed off-ramp to Arizona Highway 347, widened to four lanes in 2004 to make room for Maricopa, an explosion of stucco and baked-red tile that qualified it as the fastest-growing city in the country until the foreclosure crisis hollowed it out half-a-decade later. Though the horizontal maze of curving streets cannot be seen from the interstate, I invariably think of the economy founded on cheap housing and mortgage trading; the desert chewed up for families on the move. The detached air-conditioned rancher is Arizona’s coal, its steel, its bushels of wheat. Before long, we pass the ruined museum and visitor’s center at the exit for the tribal village of Sacaton as we move into a ragged stretch of upper Sonoran hardpan and the first showings of another kind of boom: the swaths of ragged land that have never really recovered from the mania for cotton that swept Arizona in the 1910s. Big chunks of land near the rivers were scraped bare and planted with an extra long staple variety called Pima cotton, a primary component in tires and airplane wings. My great-great grandfather, Franklin La Rue, got caught up in the craze and planted cotton himself on the edge of Phoenix. The demand collapsed after the war and most of the desert fields went fallow. They still look hard-used and wasted.
The road crosses the Gila River, its broad bed gone to dust, but an important psychological line nonetheless. This used to be the border with Mexico before the Gadsden Purchase brought the south part of the state into the U.S. for a Confederate railroad that never got built. Large riverboats used to sail on it before the Coolidge Dam impounded all the water for the cotton farmers. A sign points the way to that sorrowful agribusiness crossroads off to the east; the one that I-10 pretty much murdered when it sucked away the traffic from state highway 87.
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