Jennifer and Stephen

Jennifer and Stephen

“We’ve had this discussion how many times now? How many?” She is talking in that tone of voice, the patient tone she uses with unfortunate people, and Stephen feels unfortunate, which makes him want to leave even more.

“We’ll keep having this discussion until we can make some kind of decision that we can both be satisfied with,” he says, meeting her tone for tone. He mediates for a living, has the conflict resolution skills of a grand master, and feels like tearing his own face off of his head and running through the streets of Santa Fe screaming until someone calls a task force in to take him down. He sighs.

They’ve been talking to Sofia, their daughter, about the discussion, but have refrained from fighting in her presence. In retrospect, Stephen thinks this may have been a bad idea, a throwback strategy to his parents generation. Staying together for the children, never go to bed angry, and so on. They’ve talked and processed and reasoned their way through every step of their relationship, from day one, when they practiced “When you say this, I feel that” in their interpersonal communications forum for undergraduate students at Santa Cruz. Stephen wishes now that he’d majored in theater instead of communication, or design, or engineering. Something less or more something. Contained. Rational. Soft science with a hard frame. Jennifer has her parallel regrets, Stephen knows. Right now, he doesn’t care.

In the airport

Ms. Desiree Staunton listens to people on their cellphones as they rush by on their way to and from. Knits together their snaggled conversations into word blankets and collages made of paper and wood and glass and hair and sells them to the designers guild to put in model homes in developments all across the Southwest. Round shapes, a letter here and there, a confession, a complaint. The corner of someone’s face, caught without notice. An invasion of privacy into a conversation taking place publically and very close to a runway. A runaway, Desiree calls these.

 

All Saint’s Day

On the day after el día de los muertos, I eat sugar skulls and imagine meeting God face to face. My cousin says ”el señor dwells in unapproachable light, whom no one has even seen or can see”. I asked her how the saints can see Him then, if no one has even ever seen Him or even been able to approach Him? This makes her mad and she goes to church without me, because I like to stay home on Sundays to read the funnies. I am staying with my auntie only for a few days, while my mom and dad are considering getting a divorce.

Divorce is a sin, I believe, but I’m not being raised Catholic so I don’t know if it’s venal or mortal. My cousin, Florita, is being raised very Catholic and is considering being a nun, if she can just feel the calling, which she hasn’t just yet. Florita is irritable and doesn’t like me much because I don’t really speak Spanish and I’m not Catholic and my eyes are green, which she envies in my opinion. I am pretty sure envy is a sin also, though, so she always finds something else to be mad at me about.

My aunt Josefa is actually my great aunt and is too old to have a daughter Florita’s age, according to my dad. Florita is three years older than me, and I will be glad to go home again, hopefully sooner not later. Tia Josefa smells like powder and her feet are very sore. That means Florita has to rub her feet, which does not seem to make her happy, even though serving the lord by serving others is one of the things that makes a young girl know that she has the calling.

When I go home, the first thing I will do is go through the pile of mail that is in the bucket next to the front door, just outside the coat closet. I like mail, especially when there are magazines and coupons for free things like buy one Blizzard get one free. It’s been hard to get anyone to go out for a Blizzard lately, though, because of the divorce discussion, which is making both my mom and my dad pretty distracted. I’m not sure why they want to get a divorce, which I think is because I’m too young to understand.

My grandmother saves wedding announcements and especially 50 year anniversaries. I looked at my parents wedding announcement in her book: Jennifer and Stephen Madrona-Patterson, July 17, 1994. Jennifer and Stephen met while students and knew right away that they were right for one another. They will make their home in Santa Fe, NM.

Jennifer and Stephen

“We’ve had this discussion how many times now? How many?” She is talking in that tone of voice, the patient tone she uses with unfortunate people, and Stephen feels unfortunate, which makes him want to leave even more.

“We’ll keep having this discussion until we can make some kind of decision that we can both be satisfied with,” he says, meeting her tone for tone. He mediates for a living, has the conflict resolution skills of a grand master, and feels like tearing his own face off of his head and running through the streets of Santa Fe screaming until someone calls a task force in to take him down. He sighs.

Bottom feeder

This is what it’s like to be a bottom feeder. First of all, we love ink. Ink is invisibility. Ink is darkness. Ink is what we write our history with. Look out there, out there into the vast whiteness. It has nothing to say until the ink drops into its wide open. No turning back once the ink has been spilled.

You want to tell your history, that’s fine, nobody’s stopping you. You want to tell someone else’s history, that’s different. There’s danger there, smells like sulfur, smells like burning cactus, smells like the brushfire or the war that can rush in and wipe out an entire clan.

Once I was playing cards in the back room of a little trailer house in Four Corners and I heard the wind pick up suddenly, and it was like I could see them even from inside, tumbleweeds rushing across the black night and suddenly igniting, igniting like monks in red robes, self immolating and taking down the fragile open country and everything that lives there with it.

I understand the meditative life of the tumbleweed, I understand the need to move, to feel the wind catch and carry us somewhere new. I knew about that even before I left Navajo country after the fire. I found my home on water, water green and blue and dark, almost black, where I fell in and never went back to dry land again, not for more than two, three days at a time. Long enough to find myself lurching when I came back to dry land, feeling the hitch and pull of gravity and rotation more strongly than I felt them on the water.

My family’s been landlocked for hundreds of years, most of them. My sea ways made me foreign, weird and unrecognizable as a giant squid, coming up from the deep only rarely, with gifts for my sister’s children, and then her grandchildren, until I am the only old salt on the Navajo nation, bringing seaweed ristras and monkey balls and painted tentacles. I stay a couple days, give them the salty sweet taste of my bottom feeder’s life, and then I leave again, leaving behind nothing but a trail of ink, and a history they can fabricate from the secrets hidden in the bright open sky and the black mesa reaching in the four directions around them.

For me, I add two more directions: straight up into the heavens, and straight down, into the cold, dark waters, where the wild shy ones live, where I feel most at home.

The singing beggar

There once was a beggar who loved to hear himself sing. He started out as a child.

Most singers start out as children. I remember, myself, singing to my small dolls, which were made of popsicle sticks dressed in fabric scraps. At that time, gingham was easily come by, but my small dolls did not sing back to me until after the war, when the fabric samples suddenly bloomed. The gingham was still there, but also sequined fabrics, gold lame, bright silks, rayon, some thin gauzy fabrics that were neither silk nor satin. My popsicle dolls dressed more and more for evening wear, their little painted faces had rosebud mouths and eyelashes drawn on for many nights on the town. They put on little plays, some geisha action, but with Debbie Reynold’s moral sensibilities, and these popsicle girls were terribly conflicted. I didn’t know what to do with them, exactly, and put them away for some time. Took singing lessons, etiquette, even found a small Korean book on how to entertain American service men. This was in English, marginally, with many grammatical errors but the basic message intact: listen carefully, your face must mirror your companion, no extra movement of body, hands or face.

I taught my dolls to keep their faces still and their stick bodies well dressed. We learned to sing simple Korean songs, little jingles that had two or three American English words. I learned to tilt my head at the exact right angle to convey interest, kindness, and willingness.  My dolls had red rosy cheeks.

Then one day my uncle, who was an American serviceman, came by to say hello and to bring us presents. When he saw my dolls, he took them and crushed them and screamed at my many Korean moms, who were raising me to be right for them, right like they were being, and I felt sad, confused, and angry, too, to tell you the truth. Then I went away to school at the American school where Ken, my American sponsor, sent me, until I was 17, when I went away to the U.S. to go to college, where I studied music. And that is another story.

The sighting

Bubba likes the pit stop at the Possum Kingdom best. Nice lake there, keep the skeeters down by using industrial strength bug spray, enough to kill the catfish when they eat ‘em. Catfish is good eating. Best fried, but then what isn’t? Think about it: donuts, turkeys, corn dogs, ice cream. There aren’t many things that aren’t best fried. Bubba says the exception is fried pickles, but I like those fine, as long as I got something big and sweet to wash it down with. Only thing about fried food is you gotta have extra napkins or else old jeans, either or.

What changed Possum Kingdom the most, for the best, some folks think, was when the miracle happened. Face of Jesus on a green John Deere tractor seat. Big as life: that seat was muddy from Bubba sitting on it after wrestling with a couple hogs out by Clearwater, and the imprint of his holy hiney was a dead ringer for the risen savior. Bubba’s wife LouNesta spotted it and showed it to me first, I gotta tell you that, but don’t think I’m bragging or nothing, only God can take credit for a miracle. But I took the pictures and uploaded them onto my church’s Face Book page and next thing you know the donations are flooding in, for forty days and forty nights that money was running fast and green as young wine. Bubba’s sister, MayLou, was Dairy Queen that year and handed out over 400 chocolate dipped cones at the state fair, proceeds of which were given to the church, but that was nothing compared to the donations flooding those Paypal gates of heaven. I took another look at the tractor seat after it all hit the fan, but I feel like I should say truthfully I never did actually see Jesus there, just old Bubba’s buttcheeks and a smudge that people told me was the crown of thorns.

Eulogy

He’s taken my money and killed himself. This is what I have to ask myself. I mean, I can imagine the earth opening up, gaping mouth and hungry for vengance and taking him down to the steaming pits of hell. I can definitely imagine that, and I can definitely more or less agree with that plan, what with all that greed and all that theft and all of those people, people like you and me, just left out in the cold, holding the bag, while he’s been sucked down into those bowels. But what I can’t understand is where the money went. Do they use money in hell? What currency? What exchange rate? Do they extend credit? Because what I don’t understand is why the man would kill himself after he got all the money. I can readily understand suicide for someone who’s too poor, too sick, too miserable, too pained to tolerate the hand they’ve been dealt, but when billionaires kill themselves, you’ve just got to ask a few questions. I mean, they wouldn’t be billionaires in the first place if they’d had any scruples, am I right? So how does it happen that scruples develop after they’ve taken everything but the very shirt off of my back and where the hell is my mother’s money? That’s all I want to know. Maybe he’s not really dead. Maybe he and Bill and Bernie and whoever else lives on their privately-owned island paradise somewhere, paying for their exile with her retirement funds. 

Then again, maybe he really is dead. He could be dead. So I ask again, where is the money? And then again, maybe he didn’t really kill himself. Maybe the machine killed him, the machine that makes the money happen, makes millionaires into billionaires (billion is the new million, had you heard?), then eats their heads.

Maybe he didn’t kill himself. Maybe his head exploded from trying to do the accounts, from trying to account for, be accountable for, the transfer of wealth from the gullible middle class into his own stainless steel glass and white leather penthouse apartment that he’s had replicated in several major cities worldwide so he never feels like he’s away from home. Because he’s pretty fearful of being away from home. Remember when he was little and he used to wet his bed until the psychiatrist recommended the electric matress pad that gave him a shock every time he did it? But not until he asked for them, because he was going away to summer camp and the summer he was seven, every kid in Potlatch Village knew he was a bed wetter and a thumb sucker too and they made his life a living hell. So much so that he told Dr. Stangard that he’d either have to use the electroshock system or give up on ever getting into a decent college. Dr. Stangard wrote a prescription for nerves and ordered the electric pad, which was delivered three weeks before camp started. It only took 4 days.

Then again, maybe he did kill himself. Maybe that early bedwetting was an indicator of deep sensitivity that he’d learned to suppress using electroshock and assorted prescription drugs and he was so out of touch with his feelings that he could screw anyone, even his own parents and sister, without feeling much of anything. And maybe when he went to rehab, like he did last December, they cleaned out his system and all those feelings came rushing back and overwhelmed him and he had feelings again for the first time since he was seven years old. Poor little guy. And maybe if he hadn’t turned on himself, he might’ve turn on us, like some of them did, mowing down an entire tribe of CEOs and investment bankers. And maybe we should be grateful that he didn’t. Bless his heart, we will miss him, won’t we?

Clovis woman

Teddy Roosevelt’s daughter studied archaeology and she wore trousers. This was very modern and expected of her as the daughter of a great adventurer and a seeker of primitive cultures. She had a mustache, a light downy mustache, very feminine, that she bleached in her youth but rather cultivated as she grew into her identity as more than an adventurer’s daughter.

I should say that this daughter of Teddy Roosevelt is entirely fictional, and that any resemblance between her and an actual daughter of Teddy Roosevelt is coincidental. Some of the places may be real, but all of the people are fictionalized representations of a moment in history. She is the great adventurous American female. Fearless. Flippant. Carries a whip, brushes the dust off of her heavy khaki trousers and goes looking for antiquities. There she is at Blackwater Draw, cheek to cheek with archaeologists male and female, digging in the dirt, scraping, brushing and uncovering great mounds of bones. Early man. Bison graveyards. Spear points.

The air is dry and water is unpredictable. A sudden rain turns the excavation site into a gullywash out of which a sudden chorus of frogs announces the tendency of water and water creatures to hide just below the surface. They drink gin in the starlight while frogs serenade them, cicadas making a counterpoint and diggers singing the juke joint songs of the day. They draw mammoths in the dirt with pointed sticks – here, we see a spear point that wounds but does not kill the beast. It wanders off and is found 16,000 years later, skeleton intact, spear still buried in the ancient scapula. This is tangible evidence that we were here.

Clovis man is a manly man, with rocks and spears and flints. He is worshipping life and water and the blood of animals long before Teddy Roosevelt puts on his pith helmet and carries the swaggering bravery of the American West to the White House. Clovis man eats whatever is there: roots, bugs, cuddly small mammals, frogs in the wet season. But he dreams of meat. Big meat. Meat on the hoof. Clovis man invented barbecue, Teddy Roosevelt’s daughter is sure.

Teddy Roosevelt’s daughter, whose name is Clarissa, adores Clovis man. She imagines him rolling his own cigarettes, out of the locoweed that surfaces in these dig sites periodically. She smokes along with him and looks up at the stars, whirling now in the big universe just as they did in the night visions of Clovis man. When she pictures him, he is well dressed, in skins that cover his private parts but show the sinewy legs, and with shoes. She pictures him in rope sandals, and she pictures him drawing in the sand with a sharp stick, just as she is doing now.  The eminent archaeologist on the dig, Dr. Edgar Howard, makes an occasional effort to get close to Clarissa, but in her imagination she is having a joyous fling with the first real man in America. She imagines showing him the first locomotive, the first printing press, the first combustion engine. She looks at his spear design and she knows him for the first American, ingenious, an engineer even in his primitive state. She does not marry, and this is no surprise to her father, who til the end of his life shouted loud and jubilantly and clapped her on the back like an equal, like a brother. And indeed, they were very much brothers under the skin.

(25 minutes. Prompts: multiple words and phrases, collectively generated.)

The role model – Michelle Obama and my MRI

I am standing in a tube, a tube like the kind that transports your molecules from one universe to another. It must be a transmogrifier, I think to myself. I am wearing a plain blue gown, fastened at the back in loose bows, and blue paper slippers. Stylish. I am standing in a machine with electrodes attached to my temples, my neck, and the back of my head. There is a whackatawhirr noise and the flat plate I have been pressing against begins to tilt and I lean into it until I am on my back, looking up into a screen lit with vague, wandering patterns like a freeway seen by satellite image. The screen hovers for a moment and then descends, gradually wrapping me in the freeways and arterials of neuroimagining.
Music begins to ooze from speakers that I cannot see. It is a compilation of early Beatles tunes, which I do not care for, and this makes my legs begin to twitch. To distract myself, I focus on visual images, bringing each up and varying them as the “Yeah Yeah Yeahs” pull at my attention and cramp my legs. First, I picture American cheese, then the cows that are doing their best, then lipstick in my favorite colors, which typically involve berrylicious types of names. The Beatles are yowling into my head that they want to hold my hand and I imagine in self defense that I’ve submerged my hands in warm paraffin. The tingling switches from my irritable legs to my fingertips. They are reaching through the warm wax to a dress form, a dress form that is tall, with broad shoulders and wide flat hips. The fabric is plain, a simple ecru color in a cotton stretch blend. Next I picture offset images, stickers, slogans, campaign promises, catch phrases, buzz words, talking points, stamped onto the plain fabric, making a statement of sorts, and fitted precisely to the dress form. This dress is made for her famous body, her toned arms, her human woman form, and I understand that whatever this individual wears, it will make headlines. I see her pulling the dress on over her head, thinking “might as well,” and straightening it over her warm, familiar shape. The machine whirrs, the Beatles subside, and I am returned to standing again, just me and Michelle, ready to move forward into whatever the future may hold.

Ozzy Mandias

The pregnant feminist reminisced on the hegemony of gesture, rubbing her hand on her belly, big and round as a full moon. She rinsed her dry mouth with cool water and put her head under the faucet. My hair streams down my neck like snakes, like little rivers running as the snows melt in an early spring, she thinks and she pulls her head away from the sink and shakes it like a dog, water spraying around the kitchen. She thinks also I am not ready in spite of the evidence of her eyes, her belly and her ankles that she is beyond ready.

Truth be told, there are no accidental pregnancies among radical lesbian separatists, which is what Mardi Gras is, here with her big belly, pending baby and theories full and pressing against her, bladder and brain both distended past all previous reckoning. Mardi Gras is the child of sanctimony, matzo on one side, communion wafer on the other, and a little trickle of southern baptist that comes out once in awhile to sing big old hymns when noone is listening.

We here all know about the conversos of New Mexico, what, 16th 17th century Jews running to the new world from that old world wringing their hands in sacred mud for lost children, and then centuries later worshipping in that same wet Chimayo dirt with prayers and candles lit on a menorah but who knows quien sabe really, is what the grandmother said to the pregnant feminist.

The feminist and the rabbi walked into a bar – this is an actual joke that Mardi Gras heard from her own sister, who then inhaled a pretzel and asphyxiated like some nasty republican, like some old pop star, like some damn fool who can’t walk and chew gum at the same time.

Truthfully, when your ancestors came over from Spain and Morocco and Italy during the inquisition and they’ve all been steeped in the mythology of survival, then survive is what they do, what they do is survive past all expectation.

Mardi’s mother tells the story of the archbishop who played grabass with every choir boy in Española for twenty years and eventually got promoted up and out far enough where whispers could not touch, like dust in a sealed tomb, like the settling of old debts, and was silenced at last.

What worry could they have at the growing of Mardi’s belly, so intentional, so abolute in faith and love? All children should be wanted. All of Mardi’s are, starting with this one, the first. Ozzy Mandias, king of kings, son of women, singer of songs from every corner of this little earth.

Penelope’s dagger

“Parlez-vous Arabic?” Peter Heffalump asks a sailor staggering by in the broken port town where he’d washed up after some serious blackout binging. Padre Heffalump, he’d been until recently, but defrocked now, stained and desperate. Peter Heffalump is disgraced, and in keeping with tradition had gone off the deep end with someone’s credit card, perhaps even his own priestly Mastercard. Way over the limit. Too far to fix it with prayer, and how is it that confession and forgiveness is not the same thing as keeping your job, Peter wonders. He is stained and greasy with the remains of his deconversion. He is not a priest anymore, just some schlub in a foreign country without papers and very much in need of a desk job in which to hide his shame.

Oh shame, Peter said to himself in English, Arabic, French and Lakota. Shame, the smoke that follows the burning bush, the revelation of sin. Sin is smoking, sin is a shakin’ groove thing forbidden to the hierophant and the Igors who serve him. “I kiss your ring, excellency,” says Peter. He imagines the ring sliding on and tightening ever so slightly and then kicks himself – stop it. Like water off a duck’s back, he tells himself, just let it go, but the image of the ring stays with him through one sermon after another.

Peter Heffalump is a poor sad overachiever, a hypochondriac and a toady. His best friend, Penelope Resin, came with him to seminary disguised as a boy and that was maybe an omen, amen. She didn’t stay long and sent him a dagger with her name engraved on the handle, and he had that dagger still, for just in case, just in case. Peter and Penelope ran with the fast crowd in soda shops after school in a mythical fifties that they saw at the drive-in and then in movies of the drive-in and the mythical fifties and then on sitcoms of the travails of teenagers at drive-ins in the mythical fifties until the broken record of pop culture created I like Ike Ike Ike Ike Ike and eventually they believed in it, so much like organized religion, like the blind faith of supply side economics. Peter believed everything he read, heard or saw. He was the most gullible of cultural consumers. Making Peter into a priest was like taking candy from a baby, easy, sweet, and him just looking up innocent and warm, apple pie and caramel, with ice cream melting at just the right moment.

Guilt is a fine thing, and shapely. From genuflection to pop-n-lock to shuck-n-jive to the gyrating pelvis of Elvis and the soul train of priesthood, Peter had a secret that he kept from himself, tightly wrapped in unbleached muslin and pressed against his chondriac. Once in a while he felt it as a pain near his solar plexis, which made him pause, words like plexis, words like solar, words like soap on a rope, slippery in the shower. Peter was prone to absent-minded reflections on sin, which seemed harmless enough until the day that the genie was released and then Peter lost his job, his calling, his address and some of his working vocabulary in several languages.

What would you do? Meditate? Pray? Call your mother? Peter had been a pastoral counselor and tried to give himself advice, but the language of guidance had gone missing along with the guide book and the page he so wanted to be on. A page we can all agree on, he said to himself, sitting in the noisy African port where the smells were so heavy, so spicy and dirty and raw. Back to dry land, must get back to dry land, he muttered, picturing himself as Peter O’Toole, dry-lipped and romantic. So he called Penelope, she of the secret priesthood and the dagger and asked her for airfare home and a couch to sleep on.

And now he is in Oakland, with the window open in her second floor apartment, and outside the air is damp and cool and he hears the sounds of neighborhood. This is a regular city neighborhood, American style. There is barking, a TV sound, the beeping of a truck backing up, an unknown bird trilling somewhere nearby. His heart is a sound too, a rolling, repetitive diadochochinetic sound that is uncertain, murmuring and warm, contrasting with the chill air washing over his forehead. Penelope is gone, gone to her desk job, gone to make some phone calls to help Peter get his first job without a collar, without an order, without an oughta. He does not know the rules of secular engagement, a battle he has not fought since childhood, when bigger boys with names like Bob and Doug and Al held his head in the water and baptized him in fear. Peter left them behind then and now he must interview with them, for jobs like selling lawnmowers, or managing a small print shop, or teaching English, or painting apartments. He fingers Penelope’s dagger, safe inside its small velvet box, and considers his options.