dear reader, with our heels digging into the good mud at a swamp’s edge, you might tell me something about the dandelion & how it is not a flower itself but a plant made up of several small flowers at its crown & lord knows I have been called by what I look like more than I have been called by what I actually am & I wish to return the favor for the purpose of this exercise. which, too, is an attempt at fashioning something pretty out of seeds refusing to make anything worthwhile of their burial. size me up & skip whatever semantics arrive to the tongue first. say: that boy he look like a hollowed-out grandfather clock. he look like a million-dollar god with a two-cent heaven. like all it takes is one kiss & before morning, you could scatter his whole mind across a field.
The photograph. On this particular March day
in 1961, Theodore Facepaint, who was nine
years old, agreed to do a parody. With hand
balanced on hip and the left leg slightly
in front of the right, my newly found friend
positioned himself on Sand Hill before turning
to face the hazy afternoon sun. This was a pose
we had become familiar with:
of a proud American Indian, looking out
toward the vast prairie expanse, with one hand
shielding the bronze eyes. When I projected
the image of the color 35 mm slide onto
the wall last week I remembered the sense
of mirth in which it was taken. Yet somewhere
slightly north of where we were clowning around,
Grandmother was uprooting medicinal roots
from the sandy soil
and placing them inside her flower-patterned
apron pockets to thaw out.
Twenty-nine years later, if I look long enough,
existential symbols are almost detectable.
The direction of the fiery sun in descent, for example,
is considered the Black Eagle Child Hereafter.
Could I be seeing too much? Past the west
and into the Grandfather World? Twice
I’ve caught myself asking:
Was Ted’s pose portentous? When I look
closely at the background of the Indian Dam
below—the horizontal line of water that runs
through the trees and behind Ted—I also know
that Liquid Lake with its boxcar-hopping
light is nearby.
For Ted and his Well-Off Man Church,
the comets landed on the crescent-shaped
beach and lined themselves up for a ritualistic
presentation. For Jane Ribbon, a mute healer,
a seal haunted this area. But further upriver
is where the ancient deer hunter was offered
immortality by three goddesses. While
the latter story of our geographic genesis
is fragmented, obscuring and revealing
itself as a verisimilitude, it is important.
Ted and I often debated what we would
have done had we been whisked through
a mystical doorway to a subterranean enclave.
Ted, unlike the ancient hunter who turned
down paradise, would have accepted—
and the tribe never would have flexed
its newborn spotted wings. In the hunter’s
denial we were thus assigned as Keepers
of Importance. But the question being asked
today is, Have we kept anything?
Our history, like the earth with its
abundant medicines, Grandmother used
to say, is unfused with ethereality. Yet in
the same breath she’d openly exclaim
that with modernity comes a cultural toll.
In me, in Ted, and everyone.
Stories then, like people, are subject to change.
More so under adverse conditions. They
are also indicators of our faithfulness. Since
the goddesses’ doorway was sealed shut by
our own transgressions,
Grandmother espoused that unbounded
youth would render tribal language
and religion inept, that each lavish
novelty brought into our homes would
make us weaker until there was nothing.
No lexicon. No tenets.
Zero divine intervention. She was also
attuned to the fact that for generations
our grandparents had wept unexpectedly
for those of us caught in the blinding
stars of the future.
Mythology, in any tribal-oriented society,
is a crucial element. Without it, all else
is jeopardized with becoming untrue. While
the acreages beneath Ted’s feet and mine
offered relative comfort back then,
we are probably more accountable now
to ourselves—and others.
Prophecy decrees it. Most fabled among
the warnings is the one that forecasts
the advent of our land-keeping failures.
Many felt this began last summer when
a whirlwind abruptly ended a tribal
celebration. From the north in the shape
of an angry seagull it swept up dust.
corn leaves, and assorted debris,
as it headed toward the audacious
the gambling hall. At the last second
the whirlwind changed direction, going
toward the tribal recreation complex.
Imperiled, the people within the circus tent-
like structure could only watch as the panels
flapped crazily. A week later, my family said
the destruction was attributable to the gambling
hall, which was the actual point of weakness
of the tribe itself.
Which is to say the hill where a bronze-eyed
Ted once stood is under threat of impermanence.
By allowing people who were not created
by the Holy Grandfather to lead us we may
cease to own what Ted saw on the long-ago day.
From Rolling Head Valley to Runner’s Bluff
and over the two rivers
our hold is gradually being unfastened by
false leaders. They have forgotten that their
own grandparents arrived here under a Sacred
Chieftain. This geography is theirs nonetheless.
and it shall be as long as the first gifts given
are intact. In spite of everything that we are
not, this crown of hills resembles lone islands
amid an ocean of corn, soybean fields,
and low-lying fog. Invisibly clustered on
the Black Eagle Child Settlement’s slopes
are the remaining Earthlodge clans.
The western edge of this
woodland terrain overlooks the southern
lowlands of the Iowa and Swanroot Rivers,
while the eastern edge splits widely into several
valleys, where the Settlement’s main road winds
through. It is on this road where Ted and I walked.
It is on this road where Ted met a pack
Along the color slide’s paper edge the year
1961 is imprinted. Ted and I were fourth
graders at Weeping Willow Elementary.
Nine years later, in 1970, a passenger train
took us to Southern California for college.
It proved to be a lonely place where winter
appeared high atop
the San Gabriel Mountains on clear days.
Spanish-influenced building styles, upper-middle-
class proclivities, and the arid climate had a subtle
asphyxiating effect. Instead of chopping firewood
for father’s nonexistent blizzard,
I began my evenings in Frary Dining Hall
where Orozco’s giant mural with erased privates
called Prometheus loomed above. My supper
would consist of tamales and cold shrimp salad
instead of boiled squirrel with flour dumplings.
Through mountain forest fires the Santa Ana
winds showered the campus with sparks and ashes.
In a wide valley where a smoke- and smog-darkened
night came early, the family album possessed its
own shimmery light. Pages were turned. A visual
record of family and childhood friends. Time.
Ted and I transforming,
separating. During the first Christmas break
in which we headed back to the Black Eagle
Child Settlement, Ted froze me in celluloid:
against a backdrop of snow-laden pine trees
a former self wears a windswept topcoat,
Levi bell-bottoms, cowboy boots, and tinted
glasses. Ted and I, like statues, are held
captive in photographic moments.
As the earth spins, however,
the concrete mold disintegrates,
exposing the vulnerable wire
foundation of who we are not.
Although Tía Miriam boasted she discovered
at least half-a-dozen uses for peanut butter—
topping for guava shells in syrup,
butter substitute for Cuban toast,
hair conditioner and relaxer—
Mamá never knew what to make
of the monthly five-pound jars
handed out by the immigration department
until my friend, Jeff, mentioned jelly.
There was always pork though,
for every birthday and wedding,
whole ones on Christmas and New Year's Eves,
even on Thanksgiving Day—pork,
fried, broiled or crispy skin roasted—
as well as cauldrons of black beans,
fried plantain chips and yuca con mojito.
These items required a special visit
to Antonio's Mercado on the corner of 8th street
where men in guayaberas stood in senate
blaming Kennedy for everything—"Ese hijo de puta!"
the bile of Cuban coffee and cigar residue
filling the creases of their wrinkled lips;
clinging to one another's lies of lost wealth,
ashamed and empty as hollow trees.
By seven I had grown suspicious—we were still here.
Overheard conversations about returning
had grown wistful and less frequent.
I spoke English; my parents didn't.
We didn't live in a two story house
with a maid or a wood panel station wagon
nor vacation camping in Colorado.
None of the girls had hair of gold;
none of my brothers or cousins
were named Greg, Peter, or Marcia;
we were not the Brady Bunch.
None of the black and white characters
on Donna Reed or on Dick Van Dyke Show
were named Guadalupe, Lázaro, or Mercedes.
Patty Duke's family wasn't like us either—
they didn't have pork on Thanksgiving,
they ate turkey with cranberry sauce;
they didn't have yuca, they had yams
like the dittos of Pilgrims I colored in class.
A week before Thanksgiving
I explained to my abuelita
about the Indians and the Mayflower,
how Lincoln set the slaves free;
I explained to my parents about
the purple mountain's majesty,
"one if by land, two if by sea"
the cherry tree, the tea party,
the amber waves of grain,
the "masses yearning to be free"
liberty and justice for all, until
finally they agreed:
this Thanksgiving we would have turkey,
as well as pork.
Abuelita prepared the poor fowl
as if committing an act of treason,
faking her enthusiasm for my sake.
Mamà set a frozen pumpkin pie in the oven
and prepared candied yams following instructions
I translated from the marshmallow bag.
The table was arrayed with gladiolus,
the plattered turkey loomed at the center
on plastic silver from Woolworths.
Everyone sat in green velvet chairs
we had upholstered with clear vinyl,
except Tío Carlos and Toti, seated
in the folding chairs from the Salvation Army.
I uttered a bilingual blessing
and the turkey was passed around
like a game of Russian Roulette.
"DRY," Tío Berto complained, and proceeded
to drown the lean slices with pork fat drippings
and cranberry jelly—"esa mierda roja," he called it.
Faces fell when Mamá presented her ochre pie—
pumpkin was a home remedy for ulcers, not a dessert.
Tía María made three rounds of Cuban coffee
then Abuelo and Pepe cleared the living room furniture,
put on a Celia Cruz LP and the entire family
began to merengue over the linoleum of our apartment,
sweating rum and coffee until they remembered—
it was 1970 and 46 degrees—
After repositioning the furniture,
an appropriate darkness filled the room.
Tío Berto was the last to leave.
To be a good
ex/current friend for R. To be one last
inspired way to get back at R. To be relationship
advice for L. To be advice
for my mother. To be a more comfortable
hospital bed for my mother. To be
no more hospital beds. To be, in my spare time,
America for my uncle, who wants to be China
for me. To be a country of trafficless roads
& a sports car for my aunt, who likes to go
fast. To be a cyclone
of laughter when my parents say
their new coworker is like that, they can tell
because he wears pink socks, see, you don’t, so you can’t,
can’t be one of them. To be the one
my parents raised me to be—
a season from the planet
of planet-sized storms.
To be a backpack of PB&J & every
thing I know, for my brothers, who are becoming
their own storms. To be, for me, nobody,
homebody, body in bed watching TV. To go 2D
& be a painting, an amateur’s hilltop & stars,
simple decoration for the new apartment
with you. To be close, J.,
to everything that is close to you—
blue blanket, red cup, green shoes
with pink laces.
To be the blue & the red.
The green, the hot pink.
they thought the field was wasting and so they gathered the marker rocks and stones and piled them into a barn they say that the rocks were shaped some of them scratched with triangles and other forms they must have been trying to invent some new language they say the rocks went to build that wall there guarding the manor and some few were used for the state house crops refused to grow i say the stones marked an old tongue and it was called eternity and pointed toward the river i say that after that collection no pillow in the big house dreamed i say that somewhere under here moulders one called alice whose great grandson is old now too and refuses to talk about slavery i say that at the masters table only one plate is set for supper i say no seed can flourish on this ground once planted then forsaken wild berries warm a field of bones bloom how you must i say
my lineage is deaf
America is deaf
my president is deaf
DEAF-PREZ-NOW is Deaf
my family is D/deaf
DEAF-WAY is Deaf
DEAF-WORLD is not deaf
my culture is deaf
my culture is Deaf
my culture is Deaf
but not deaf, either
I'm Nobody! Who are you?
Are you – Nobody – too?
Then there's a pair of us!
Don't tell! they'd advertise – you know!
How dreary – to be – Somebody!
How public – like a Frog –
To tell one's name – the livelong June –
To an admiring Bog!
S'io credesse che mia risposta fosse
A persona che mai tornasse al mondo,
Questa fiamma staria senza piu scosse.
Ma perciocche giammai di questo fondo
Non torno vivo alcun, s'i'odo il vero,
Senza tema d'infamia ti rispondo.
Let us go then, you and I,
When the evening is spread out against the sky
Like a patient etherized upon a table;
Let us go, through certain half-deserted streets,
The muttering retreats
Of restless nights in one-night cheap hotels
And sawdust restaurants with oyster-shells:
Streets that follow like a tedious argument
Of insidious intent
To lead you to an overwhelming question…
Oh, do not ask, "What is it?"
Let us go and make our visit.
In the room the women come and go
Talking of Michelangelo.
The yellow fog that rubs its back upon the window-panes,
The yellow smoke that rubs its muzzle on the window-panes
Licked its tongue into the corners of the evening,
Lingered upon the pools that stand in drains,
Let fall upon its back the soot that falls from chimneys,
Slipped by the terrace, made a sudden leap,
And seeing that it was a soft October night,
Curled once about the house, and fell asleep.
And indeed there will be time
For the yellow smoke that slides along the street,
Rubbing its back upon the window-panes;
There will be time, there will be time
To prepare a face to meet the faces that you meet;
There will be time to murder and create,
And time for all the works and days of hands
That lift and drop a question on your plate;
Time for you and time for me,
And time yet for a hundred indecisions,
And for a hundred visions and revisions,
Before the taking of a toast and tea.
In the room the women come and go
Talking of Michelangelo.
And indeed there will be time
To wonder, "Do I dare?" and, "Do I dare?"
Time to turn back and descend the stair,
With a bald spot in the middle of my hair—
[They will say: "How his hair is growing thin!"]
My morning coat, my collar mounting firmly to the chin,
My necktie rich and modest, but asserted by a simple pin—
[They will say: "But how his arms and legs are thin!"]
Do I dare
Disturb the universe?
In a minute there is time
For decisions and revisions which a minute will reverse.
For I have known them all already, known them all—
Have known the evenings, mornings, afternoons,
I have measured out my life with coffee spoons;
I know the voices dying with a dying fall
Beneath the music from a farther room.
So how should I presume?
And I have known the eyes already, known them all—
The eyes that fix you in a formulated phrase,
And when I am formulated, sprawling on a pin,
When I am pinned and wriggling on the wall,
Then how should I begin
To spit out all the butt-ends of my days and ways?
And how should I presume?
And I have known the arms already, known them all—
Arms that are braceleted and white and bare
[But in the lamplight, downed with light brown hair!]
Is it perfume from a dress
That makes me so digress?
Arms that lie along a table, or wrap about a shawl.
And should I then presume?
And how should I begin?
. . . . .
Shall I say, I have gone at dusk through narrow streets
And watched the smoke that rises from the pipes
Of lonely men in shirt-sleeves, leaning out of windows? …
I should have been a pair of ragged claws
Scuttling across the floors of silent seas.
. . . . .
And the afternoon, the evening, sleeps so peacefully!
Smoothed by long fingers,
Asleep… tired… or it malingers,
Stretched on the floor, here beside you and me.
Should I, after tea and cakes and ices,
Have the strength to force the moment to its crisis?
But though I have wept and fasted, wept and prayed,
Though I have seen my head [grown slightly bald] brought in upon a platter,
I am no prophet—and here's no great matter;
I have seen the moment of my greatness flicker,
And I have seen the eternal Footman hold my coat, and snicker,
And in short, I was afraid.
And would it have been worth it, after all,
After the cups, the marmalade, the tea,
Among the porcelain, among some talk of you and me,
Would it have been worth while,
To have bitten off the matter with a smile,
To have squeezed the universe into a ball
To roll it toward some overwhelming question,
To say: "I am Lazarus, come from the dead,
Come back to tell you all, I shall tell you all"—
If one, settling a pillow by her head,
Should say: "That is not what I meant at all.
That is not it, at all."
And would it have been worth it, after all,
Would it have been worth while,
After the sunsets and the dooryards and the sprinkled streets,
After the novels, after the teacups, after the skirts that trail along the floor—
And this, and so much more?—
It is impossible to say just what I mean!
But as if a magic lantern threw the nerves in patterns on a screen:
Would it have been worth while
If one, settling a pillow or throwing off a shawl,
And turning toward the window, should say:
"That is not it at all,
That is not what I meant, at all."
. . . . .
No! I am not Prince Hamlet, nor was meant to be;
Am an attendant lord, one that will do
To swell a progress, start a scene or two,
Advise the prince; no doubt, an easy tool,
Deferential, glad to be of use,
Politic, cautious, and meticulous;
Full of high sentence, but a bit obtuse;
At times, indeed, almost ridiculous—
Almost, at times, the Fool.
I grow old… I grow old…
I shall wear the bottoms of my trousers rolled.
Shall I part my hair behind? Do I dare to eat a peach?
I shall wear white flannel trousers, and walk upon the beach.
I have heard the mermaids singing, each to each.
I do not think that they will sing to me.
I have seen them riding seaward on the waves
Combing the white hair of the waves blown back
When the wind blows the water white and black.
We have lingered in the chambers of the sea
By sea-girls wreathed with seaweed red and brown
Till human voices wake us, and we drown.
Wearing nothing but snakeskin
boots, I blazed a footpath, the first
radical road out of that old kingdom
toward a new unknown.
When I came to those great flaming gates
of burning gold,
I stood alone in terror at the threshold
between Paradise and Earth.
There I heard a mysterious echo:
my own voice
singing to me from across the forbidden
side. I shook awake—
at once alive in a blaze of green fire.
Let it be known: I did not fall from grace.
Born in the Bronx. Not really jíbara
Not really hablando bien
But yet, not gringa either
Pero ni portorra
Pero sí, portorra too
Pero ni qué what am I? Y qué soy?
Pero con what voice do my lips move?
Rhythms of rosa wood feet dancing bomba
Not even here. But here. Y conga
Yet not being. Pero soy
And not really. Y somos
Y como somos–bueno,
Eso sí es algo lindo. Algo muy lindo.
We defy translation
Ni tengo nombre. Nameless
We are a whole culture once removed
Lolita alive for twenty-five years
Ni soy, pero soy Puertorriqueña cómo ella
Giving blood to the independent star
Into the river
Of la sangre viva.
what my body knows
is not a lie it’s not
a lie i tell you it is not
it’s nothing short of truth
and nothing larger
my past lodges
in my marrow and if
i wanted a transplant
there’d be no match
others’ sorrows dwarf
my petty traumas still
these bones are mine
when they creak
when they moan
when they whine
there’s only one thing
i can claim these bones
are mine i tell you
they are mine and kind
to abandon no thing
that makes this pulse
no one but me
The instructor said,
Go home and write
a page tonight.
And let that page come out of you—
Then, it will be true.
I wonder if it's that simple?
I am twenty-two, colored, born in Winston-Salem.
I went to school there, then Durham, then here
to this college on the hill above Harlem.
I am the only colored student in my class.
The steps from the hill lead down into Harlem,
through a park, then I cross St. Nicholas,
Eighth Avenue, Seventh, and I come to the Y,
the Harlem Branch Y, where I take the elevator
up to my room, sit down, and write this page:
It's not easy to know what is true for you or me
at twenty-two, my age. But I guess I'm what
I feel and see and hear, Harlem, I hear you:
hear you, hear me—we two—you, me, talk on this page.
(I hear New York, too.) Me—who?
Well, I like to eat, sleep, drink, and be in love.
I like to work, read, learn, and understand life.
I like a pipe for a Christmas present,
or records—Bessie, bop, or Bach.
I guess being colored doesn't make me not like
the same things other folks like who are other races.
So will my page be colored that I write?
Being me, it will not be white.
But it will be
a part of you, instructor.
You are white—
yet a part of me, as I am a part of you.
Sometimes perhaps you don't want to be a part of me.
Nor do I often want to be a part of you.
But we are, that's true!
As I learn from you,
I guess you learn from me—
although you're older—and white—
and somewhat more free.
This is my page for English B.
We could promise to elope
like my grandmother did
if a football team won
on homecoming night.
We could be good queers?
An oxymoron we never
longed for. We could
as the suffix was once intended:
laiko, Common Teutonic for play,
not loc, Old English for a cave,
an enclosure. Instead
of a suit, I could wear my T-shirt
that avows, “Support Your Right
to Arm Bears!” Or we could
wed in bear suits
just as I saw people do
one summer in San Francisco
standing amid a grassy median
during rush hour.
They were so personally
blocking the ocean breeze
in acrylic fur.
Forget such solemnities!
I want to run through streets
shouting up to all my beloveds’ windows:
Friends! In sickness and in health
I refuse to forsake you!
on Charlotte Street, Home,
Euclid, Decatur, Union,
Straubs, Rebecca, Bennett Ave.,
38th, Woolslayer Way.
In the only wedding I was a part of
I was the flower girl
who held up the ceremony
kneeling to drop equal dividends of
petals beside every pew,
refusing to leave anyone out.
Let us speak without occasion
of relations of our choosing!
as the warps and wefts
amid mats of moss,
without competing for sunlight
our hairy caps are forever
lodging in spaces
that myopic travelers can’t see.
Of such loves unwrit, at the boundary layer
between earth and air,
I feel most clear.
First they said I was too light
Then they said I was too dark
Then they said I was too different
Then they said I was too much the same
Then they said I was too young
Then they said I was too old
Then they said I was too interracial
Then they said I was too much a nationalist
Then they said I was too silly
Then they said I was too angry
Then they said I was too idealistic
Then they said I was too confusing altogether:
Make up your mind! They said. Are you militant
or sweet? Are you vegetarian or meat? Are you straight
or are you gay?
And I said, Hey! It’s not about my mind
I am taken with the hot animal
of my skin, grateful to swing my limbs
and have them move as I intend, though
my knee, though my shoulder, though something
is torn or tearing. Today, a dozen squid, dead
on the harbor beach: one mostly buried,
one with skin empty as a shell and hollow
feeling, and, though the tentacles look soft,
I do not touch them. I imagine they
were startled to find themselves in the sun.
I imagine the tide simply went out
without them. I imagine they cannot
feel the black flies charting the raised hills
of their eyes. I write my name in the sand:
Donika Kelly. I watch eighteen seagulls
skim the sandbar and lift low in the sky.
I pick up a pebble that looks like a green egg.
To the ditch lily I say I am in love.
To the Jeep parked haphazardly on the narrow
street I am in love. To the roses, white
petals rimmed brown, to the yellow lined
pavement, to the house trimmed in gold I am
in love. I shout with the rough calculus
of walking. Just let me find my way back,
let me move like a tide come in.
I have walked through many lives,
some of them my own,
and I am not who I was,
though some principle of being
abides, from which I struggle
not to stray.
When I look behind,
as I am compelled to look
before I can gather strength
to proceed on my journey,
I see the milestones dwindling
toward the horizon
and the slow fires trailing
from the abandoned camp-sites,
over which scavenger angels
wheel on heavy wings.
Oh, I have made myself a tribe
out of my true affections,
and my tribe is scattered!
How shall the heart be reconciled
to its feast of losses?
In a rising wind
the manic dust of my friends,
those who fell along the way,
bitterly stings my face.
Yet I turn, I turn,
with my will intact to go
wherever I need to go,
and every stone on the road
precious to me.
In my darkest night,
when the moon was covered
and I roamed through wreckage,
a nimbus-clouded voice
"Live in the layers,
not on the litter."
Though I lack the art
to decipher it,
no doubt the next chapter
in my book of transformations
is already written.
I am not done with my changes.
Up late, reading alone,
I feed printed pages
Into the Kurzweil scanner,
An electronic reader
For the blind.
I take books from my shelves,
Open the mysterious volumes,
And lay them flat on the machine.
I can’t say
What’s coming next—
I wait in perfect silence
For the voice to begin,
This synthetic child
Reading to an old man.
The body, stalled,
Scraps of paper,
Pico della Mirandola,
Egyptian love poems,
Essene communes beside the Red Sea,
Paavo Haavikko’s “König Harald”…
An old professor,
Bitter at the graceful way
The poets have
Of gathering terms
Told me, “The poets are fools.
Only in fragments.”
I’m the fool
Of the night seasons,
Reading anything, anything.
When daylight comes
And you see me on the street
Or standing for the bus,
Think of the Greek term
Word for soul and body
Constructing each other
Apii dibikong gaashkendamyaan miinawaa goshkoziyaan
When in the night I am weary and awake wondering
endigwenh waa ezhichigewag bagoji Anishinaabensag odenang,
what the wild young Anishinaabeg of the cities will do,
mitigwaakiing izhaayaan miinawaa anweshinyaan.
into the woods I go and rest.
Nimawadishaag zhingwaakwag miinawaa okikaandagoog
I visit with the white pines and the jack pines.
Nibizindaawaag zhashagiwag miinawaa ajiijaakwag.
I listen to the herons and the cranes.
Nimaatookinaag zaagaa’igan ogaawag miinawaa apakweshkwayag.
I share the lake waters with the walleye and the cattails.
Niwaabaandaanan wesiinhyag-miikanan miinawaa nakwejinaanig
I marvel at the complexity of wild paths and webs woven.
Miidash apii bidaaban niswi giosewag miinawaa
Then when the dawn hides the three hunters
niizhwaaswi nimisenhyag dibiki-giizhigong gaazhad
and seven sisters of the night sky
baabimoseyaan nikeye naawakweg zoongide’eyaan.
I walk bravely toward the noonday.
This poem was written in response to "The Peace of Wild Things" by Wendell Berry.
They descend from the boat two by two. The gap in Angela Davis’s teeth speaks to the gap in James Baldwin’s teeth. The gap in James Baldwin’s teeth speaks to the gap in Malcolm X’s Teeth. The gap in Malcolm X’s teeth speaks to the gap in Malcolm X’s teeth. The gap in Condoleezza Rice’s teeth doesn’t speak. Martin Luther King Jr. Boulevard kisses the Band Aid on Nelly’s cheek. Frederick Douglass’s side part kisses Nikki Giovanni’s Thug Life tattoo. The choir is led by Whoopi Goldberg’s eyebrows. The choir is led by Will Smith’s flat top. The choir loses its way. The choir never returns home. The choir sings funeral instead of wedding, sings funeral instead of allegedly, sings funeral instead of help, sings Black instead of grace, sings Black as knucklebone, mercy, junebug, sea air. It is time for war.
of whiteness and the horn of plenty, if it is even a horn; if there is such a thing if destruction is ceaseless; if my son’s hand reaches for a cotton blanket or a cat’s tail, if we have our eyes on him, if I describe his hand as pillowy; if the world is a tower of breakable plates for the white son, if he is unaware of the supernatural- seeming inventions that sustain white hunger; if Hades has its own horn made of ivory for drinking; if hunger tightens the guts of others; if it is described as inevitable or accidental; if the description is written by the same hunger; if he is just a boy asking about justice at the mall; if his father and I cannot help but love his locomotive of curiosity, its erratic perpetuity, shark, shots, Mars, if we wonder how it will end; if zoo doctor, if astronomer, if madman; if we speak of the white shark, if they are nearly missing, if the bleaching of coral; if the four of us trudge upstairs at bedtime single file making train sounds are we acting as a tribe; if we fear the world; if four feels a tribe; if our son assigns himself the role of conductor; if his sister laughs, cheek against my shoulder; if I carry her body carefully like her body were glass, a white object; if tired from school, my son dreams of cities lit up and falling, fireflies collapsing, bees and honey; if at school he traces letters with happy concentration; if, using a push pin to punch out the shapes of continents he asks his teacher why he cannot punch out the ocean, why just continents, why can’t he pin-punch the ocean; if at school he pours water from a red pitcher into a bowl, spills some, threads yarn through a card; if twice yearly there is the interruption of a lockdown drill, the crackling loudspeaker, if his teacher asks anyone who is afraid to raise their hand, if she says This is for the wild animal who may at any moment enter
First having read the book of myths,
and loaded the camera,
and checked the edge of the knife-blade,
I put on
the body-armor of black rubber
the absurd flippers
the grave and awkward mask.
I am having to do this
not like Cousteau with his
aboard the sun-flooded schooner
but here alone.
There is a ladder.
The ladder is always there
close to the side of the schooner.
We know what it is for,
we who have used it.
it is a piece of maritime floss
some sundry equipment.
I go down.
Rung after rung and still
the oxygen immerses me
the blue light
the clear atoms
of our human air.
I go down.
My flippers cripple me,
I crawl like an insect down the ladder
and there is no one
to tell me when the ocean
First the air is blue and then
it is bluer and then green and then
black I am blacking out and yet
my mask is powerful
it pumps my blood with power
the sea is another story
the sea is not a question of power
I have to learn alone
to turn my body without force
in the deep element.
And now: it is easy to forget
what I came for
among so many who have always
swaying their crenellated fans
between the reefs
you breathe differently down here.
I came to explore the wreck.
The words are purposes.
The words are maps.
I came to see the damage that was done
and the treasures that prevail.
I stroke the beam of my lamp
slowly along the flank
of something more permanent
than fish or weed
the thing I came for:
the wreck and not the story of the wreck
the thing itself and not the myth
the drowned face always staring
toward the sun
the evidence of damage
worn by salt and sway into this threadbare beauty
the ribs of the disaster
curving their assertion
among the tentative haunters.
This is the place.
And I am here, the mermaid whose dark hair
streams black, the merman in his armored body.
We circle silently
about the wreck
we dive into the hold.
I am she: I am he
whose drowned face sleeps with open eyes
whose breasts still bear the stress
whose silver, copper, vermeil cargo lies
obscurely inside barrels
half-wedged and left to rot
we are the half-destroyed instruments
that once held to a course
the water-eaten log
the fouled compass
We are, I am, you are
by cowardice or courage
the one who find our way
back to this scene
carrying a knife, a camera
a book of myths
our names do not appear.
In Mexico and Latin America, celebrating one's Saint's day instead of one's birthday is common. I was born in Nogales, Arizona, On the border between Mexico and the United States. The places in between places They are like little countries Themselves, with their own holidays Taken a little from everywhere. My Fourth of July is from childhood, Childhood itself a kind of country, too. It's a place that's far from me now, A place I'd like to visit again. The Fourth of July takes me there. In that childhood place and border place The Fourth of July, like everything else, It meant more than just one thing. In the United States the Fourth of July It was the United States. In Mexico it was the día de los Refugios, The saint's day of people named Refugio. I come from a family of people with names, Real names, not-afraid names, with colors Like the fireworks: Refugio, Margarito, Matilde, Alvaro, Consuelo, Humberto, Olga, Celina, Gilberto. Names that take a moment to say, Names you have to practice. These were the names of saints, serious ones, And it was right to take a moment with them. I guess that's what my family thought. The connection to saints was strong: My grandmother's name—here it comes— Her name was Refugio, And my great-grandmother's name was Refugio, And my mother-in-law's name now, It's another Refugio, Refugios everywhere, Refugios and shrimp cocktails and sodas. Fourth of July was a birthday party For all the women in my family Going way back, a party For everything Mexico, where they came from, For the other words and the green Tinted glasses my great-grandmother wore. These women were me, What I was before me, So that birthday fireworks in the evening, All for them, This seemed right. In that way the fireworks were for me, too. Still, we were in the United States now, And the Fourth of July, Well, it was the Fourth of July. But just what that meant, In this border place and time, it was a matter of opinion in my family.
My ancestors are made with water—
blue on the sides, and green down the spine;
when we travel, we lose brothers at sea
and do not stop to grieve.
Our mothers burn with a fire
that does not let them be;
they whisper our names
nomenclatures of invisibility
honey-dewed faces, eyes sewn shut,
how to tell them
the sorrow that splits us in half
the longing for a land not our own
the constant moving and shifting of things,
which words describe
the clenching in our stomachs
the fear lodged deeply into our bones
churning us from within,
and the loss that follows us everywhere:
behind mountains, past oceans, into
the heads of trees, how to swallow
a tongue that speaks with too many accents—
when white faces sprout
we are told to set ourselves ablaze
and this smell of smoke we know—
water or fire, or both,
because we have drowned many at a time
and left our bodies burning, or swollen, or bleeding
and purple—this kind of language we know,
naming new things into our invisibility
and this, we too, call home.
A crate of peaches straight from the farm
has to be maintained, or eaten in days.
Obvious, but in my family, they went so fast,
I never saw the mess that punishes delay.
I thought everyone bought fruit by the crate,
stored it in the coolest part of the house,
then devoured it before any could rot.
I’m from the Peach State, and to those
who ask But where are you from originally,
I’d like to reply The homeland of the peach,
but I’m too nice, and they might not look it up.
In truth, the reason we bought so much
did have to do with being Chinese—at least
Chinese in that part of America, both strangers
and natives on a lonely, beautiful street
where food came in stackable containers
and fussy bags, unless you bothered to drive
to the source, where the same money landed
a bushel of fruit, a twenty-pound sack of rice.
You had to drive anyway, each house surrounded
by land enough to grow your own, if lawns
hadn’t been required. At home I loved to stare
into the extra freezer, reviewing mountains
of foil-wrapped meats, cakes, juice concentrate,
mysterious packets brought by house guests
from New York Chinatown, to be transformed
by heat, force, and my mother’s patient effort,
enough to keep us fed through flood or storm,
provided the power stayed on, or fire and ice
could be procured, which would be labor-intensive,
but so was everything else my parents did.
Their lives were labor, they kept this from the kids,
who grew up to confuse work with pleasure,
to become typical immigrants’ children,
taller than their parents and unaware of hunger
except when asked the odd, perplexing question.
Taking a photo of you taking a photo of me, I see
the black snout of the camera framed by hair, where
your face should be. I see your arms and one hand
on the shutter button, the hedge behind you and
beyond, below, overexposed water and sky wiped white.
Some flecks out of focus are supposed to be boats.
Your back toward what light is left, you’re not
recognizable except by those cutoff jeans that I
gave you by shooting from above, forgetting your
legs. So, if I didn’t know, I wouldn’t know who
you are, you know. I do know who, but you, you know,
could be anybody. My mistake. It was because I
wanted to trip the shutter at the exact moment you
did. I did when you did, and you did when I did.
I can’t wait to see yours of me. It’s got to be
even more awful. A face, facing the light, pulled up
into a squint behind the lens, which must reflect
the muggy setting sun. Some sort of fright mask
or Mardi Gras monster, a big glass Cyclopean eye
superimposed on a flattened nose, that print,
the one you took of me as I took one of you. Who,
or what, will it be—will I be, I wonder? Can’t wait.
You can get there from here, though
there’s no going home.
Everywhere you go will be somewhere
you’ve never been. Try this:
head south on Mississippi 49, one—
by—one mile markers ticking off
another minute of your life. Follow this
to its natural conclusion—dead end
at the coast, the pier at Gulfport where
riggings of shrimp boats are loose stitches
in a sky threatening rain. Cross over
the man-made beach, 26 miles of sand
dumped on a mangrove swamp—buried
terrain of the past. Bring only
what you must carry—tome of memory
its random blank pages. On the dock
where you board the boat for Ship Island,
someone will take your picture:
the photograph—who you were—
will be waiting when you return
I was profligate like a floodlight to the sun.
Hoarded saccharine and toothmarks,
wanted only the thickest rhymes, two of each.
Full I was of promises I never intended to keep:
puckered laughter, lines to feast.
I let everyone who entered my life enter through me.
Demanded nonsense love and bodies that would ring.
Not to mention higher kilowatts
of creeping joy, more red in everything—
That I could be this human at this time
breathing, looking, seeing, smelling
That I could be this moment at this time
resting, calmly moving, feeling
That I could be this excellence at this time
sudden, changed, peaceful, & woke
To all my friends who have been with me in weakness
when water falls rush down my two sides
To all my friends who have felt me in anguish
when this earthen back breaks between the crack of two blades
To all my friends who have held me in rage
when fire tears through swallows behind tight grins
I know you
I see you
I hear you
Although the world is silent around you
I know you
I see you
I hear you