Tiger Moth

[This story was originally published in The Chaffey Review in May of 2009.  It is reprinted here with minimal editorial changes.]

Tiger Moth

by Raul Clement

For a long time after the boy’s death, the father sat in the darkened rooms of the house and stared at his empty hands. They were strange birds. The mother made several delicate attempts to pull him back into their world: she bought tickets to plays, she arranged dinner with the couple down the street, she ironed his suits. Then one afternoon she found him in Derrick’s bedroom, pieces of a remote-operated model Tiger Moth spread before him. With a penknife he was chipping a wing from the battered body of the plane.

I thought I should rebuild it,” he said.

How did you get in?” she demanded.

In the yard shadows played on the bleached frame of the shed he’d begun last summer. A tarp serving as a doorway beat in the wind. He was self-employed, a woodworker retouching antiques, and for nearly a month he’d taken no clients.

Well?” she asked.

He squinted at her and then went back to his tapping, until the motor spilled into his palm. He cradled it, tracing a sloppy scar of glue. “It’s smaller than I would have guessed. Odd…such a little thing could fly.”

He had found the key, then. She remembered locking Derrick’s room the day before the viewing. He should be buried in something nice, the mortician had said. She’d laid out three suits on the bed, ironing them and choosing matching ties, before flinging them to the floor, and the blankets with them, the sheets, the mattress slip. She rested her cheek against the naked mattress, feeling the springs behind its cool drum-tight skin—there was a rust-orange stain at the foot of the bed. Australia, she thought absurdly, it looks like Australia.

At last she stood, wiped the mascara smudges from her cheeks, smoothed her dress. From the closet she took a navy-blue uniform with wings stitched across the shoulders. That Halloween Derrick had been a pilot, part of a year-long obsession that included radio flyers, books on Charles Lindbergh, the Bermuda Triangle. He should be buried in this, not the starchy church attire he’d always hated.

The father had finished breaking down the plane, and had the pieces spread on a square of cloth. With a thin brush, he dabbed the propeller with red paint. He put on a few black spots.

Ladybug, he thought. Derrick used to pull them apart. Maybe this one would put itself together again and fly away.

She held out her hand. “Give it to me.”

Is it so late already?” He began to shuffle from the room.

Where’s the key? How did you get in?”

He glared at her as if she were being willfully dense. “He opened it for me.”

She went to the mirror in the hallway and ran her finger over the dusty lip, encountering loose metal. The key was where she’d left it. She locked the room, and taking the key to the basement, hid it behind the boiler, inside a box stuffed with her grandmother’s china.

*

That night she awoke with a bladder full of the wine she’d had to help her sleep. As she stepped into the hallway, she noticed an alien glow from behind Derrick’s door. She tried the knob and the door swung open. There was a magazine fanned out on the bed, a record jacket on the floor—things not in themselves meaningful, but disturbing because she couldn’t remember how they got there.

She hurried to the basement and dragged the box into the light. She dug around for the key, and when she could not find it, she removed the china, dish by dish. She unwrapped and shook out the brittle newspaper. The pages fell apart, leaving the smudges of letters on her fingertips. She held her shaking hands up to her face, and then spit on them, began rubbing them furiously on her nightgown. Then she remembered herself and let her arms fall to her side, looking about quickly as if to make sure she hadn’t been seen.

In the bedroom she shook him awake. “I don’t know how you did it, but this can’t go on.”

He rolled away from the light, smothering his head with a pillow.

The next morning she found him on the back porch, turning the nearly assembled plane in his hands, noting the way it caught and twisted the light.

He was grinning, proud but sheepish. “It’s really going to fly this time.”

Stop blaming yourself,” she told him.

But they were talking about different things. They always would be. Because there it was, over his shoulder, the shed—skeletal beams swaying a little in the foundation. As long as it stood, she knew, it would mock even their modest attempts to move on.

*

When Derrick was eight years old, she enrolled him in Cub Scouts. They met Sunday afternoons in the basement of a block-shaped church—Derrick and a dozen boys his age. She’d had to bribe Derrick with the promise of a new bicycle if he attended the meetings for at least six months. Her hope was that some of the enthusiasm of the other boys would rub off on Derrick, but before the meetings he wouldn’t join them as they traded comic books and dashed through the sprinkler on the lawn. Instead he took a seat on the church steps, waiting to be let inside. Three hours later he would be in the same position, studying his shoelaces in the cricket-filled dusk.

One evening, after several months of meetings, he ran to her car where she idled on the curb. He thrust a paper through the window, some sort of newsletter. “Model plane contest. We’ve got to build our own planes and install our own engines and the one that flies the best wins. Fifty dollars. There’s also a prize for best design.”

A few days later, he sat hunched over the kitchen table, an elaborate spread of penciled forms and symbols before him—blueprints for the assembly of a de Havilland Tiger Moth. From the doorway, she and her husband watched. “You know, the other boys’ fathers will help them,” she told her son.

The other boys won’t learn anything,” Derrick said.

Two weeks later, everyone gathered in a gravel lot outside of town. The lot was surrounded by toothy columns of pines, and just beyond, the throbbing passage of the river. Birds sang in high branches. The boys fidgeted in their crinkly uniforms, pants rolled up to relieve some of the heat. The planes were lined up in the dirt at one end of the lot, and there was a narrow length of tape at the lot’s opposite end, where onion grass swallowed the gravel.

You boys ready?” asked the scout leader. “What was that? You didn’t sound ready to me.”

Yes, sir!” came the boys’ trilling voices, and then one boy’s belated, “Let’s do it!”

The boys took their positions in front of their planes and the scout leader blew the whistle. The parents watched, leaning against the sun-warmed hoods of their cars, as the planes climbed into the air. But one plane wasn’t rising at all, was just bouncing across the pebbly lot, running aground on plastic bags and rocks, wheels spinning desperately, at last breaking free. The other planes had already landed safely and now everyone was waiting, watching the Tiger Moth as it lifted briefly off the earth, came smacking back down. Just before it reached the finish line, the plane leapt as if stung, climbing ten or fifteen feet in the air, before plummeting into the wall of grass.

The boys ran forward, looking for the lost plane. They wandered the field in circles and when that didn’t work, they combed the area in orderly lines. The parents joined them. Derrick drifted back to his parent’s car, and climbed into the back seat, slumping out of sight. The sun was sinking behind the trees before they found the plane, still mostly intact save a wing, buried in an anthill a few yards further on. They carried the broken body back to the cars.

But Derrick was not in the car. So another search party was formed, this one equipped with flashlights and cell phones, with which the parents radioed each other. Hours later, the last smear of sunset draining from a sky thick with crows, they found him in the spidery branches of a tree at a bend in the river. He was out on a thin limb, over an archipelago of slick rocks, the river gushing below him. The branch creaked beneath his weight, as if it might snap at any moment. He refused to come down.

Let me up there,” his father said, removing his jacket. He scaled the trunk and made his way onto a nearby branch. “Derrick,” he said. “How about you come in a little, so we can talk?” He reached out. “Will you at least hear what I have to say?”

There was a murmur from below as Derrick scooted a little closer to his father, and then a bit more. His father leaned forward, grabbing another branch to brace himself. He spoke in a whisper. He didn’t want all of them listening in.

I had a dream the other night,” he said. “Do you want to hear?”

Derrick stared at his feet dangling in the air. The river shuffled by. Small furry creatures rustled in the underbrush.

Me and you,” he continued. “we’re in a plane, and you’re flying. We’re over the coast of a tropical island. The water’s so blue it’s clear and we can see huge cities of coral just below the surface. You’re wearing a pilot’s uniform, a real one. ‘Want to try?’ you ask. I take the controls and I feel the heart of the plane. It’s like something alive, purring, telling us everything’s going to be all right. Don’t you want something like that?”

On the ground, the mother strained to hear. There was a brief quiet where Derrick might have said, “I’m scared.” Then, the father was holding his hand, guiding him down the tree. As the other fathers slapped him on the back saying “Job well done” and other things masculine and appreciative, the mother felt a surge of shame, and deeper than that, anger at Derrick for embarrassing her, at her husband for not helping him, at herself for stepping aside. She hurried back to the car.

In the bathroom that night, she stood behind her husband, watching him reflected as he brushed his teeth. She wanted to make some small gesture of forgiveness. “What did you say up there?”

The same thing you would have.” But he turned away from the mirror and wouldn’t let her see his face.

*

That night she awoke again. From the hallway came warbling music, so small and hesitant she couldn’t be sure it wasn’t in her imagination. Her husband was not in their bed. She followed the music into the hall, but it neither grew louder nor softened. Outside Derrick’s room, she pressed her ear to the door—nothing but the creaking of the wood, the hum of the boiler through the skeleton of the house. She turned the knob, but it wouldn’t budge. She kicked the door, making it shudder.

What’s going on here?” she demanded. But there was nothing but the far-off tick of a clock. She slid down the wall, collapsing on the floor. Tick-tick. Soon it was all she could hear.

It had been a bright Saturday in late winter, a cautious warmth to the air. She woke late, to the twang of a hammer on wood. She padded to the kitchen. She poured herself a cup of coffee and watched steam curl from the brim. She held the mug in both hands, feeling its heat creep up her arms. The cat leapt from the table to brush against her leg before finding its place in the shifting sun, where it yawned and closed its eyes.

She took her coffee and muffin out to the porch to let the sun soak into her bare feet. She didn’t drink in those days and she enjoyed the mornings. The shed was coming along smoothly, she decided, rafters and columns stamping the shape of a future enclosure. Her husband straddled a joist, bearing down with a drill. Derrick—up early the way he never was on school days—ran circles through the shed, squeezing through gaps in the wall. At one point he picked up a hammer and scaled a ladder until he was level with his father. He held out the hammer, but her husband waved it off. It was nice to see Derrick this way again, she thought, after the disappointments of last summer.

Derrick reversed down the ladder, leaping off halfway to land neatly on his feet. He wandered about, running his finger along the edge of a saw, kicking loose screws. He picked up a nail and squatted, writing something in the dirt. Then he looked up and she waved at him. He returned the wave and she went inside to practice piano.

The father, who had noticed the mother there and taken comfort in it, drove another nail home, enjoying the smell of new wood and the warmth of the sun on his back. Spring was coming and then he could lose himself out here, make something real. He’d tried to show this to Derrick, but the boy had never understood.

Hey dad,” Derrick called. He was halfway up the ladder, leaning forward. “I’m going to measure your angles. Watch.”

Be careful.” He fished another nail from the pack, bent low over the hammer’s arc. The vibration scooted the ladder to one side.

She was practicing her trills when she heard the small, strangled cry. A moment later, the screen banged shut. She ran into the kitchen to find her husband mashing buttons on the phone. He was shirtless and sweating. He met her gaze with wild eyes, seeming to see right through her.

He just…” he said. “I didn’t mean….”

She rushed outside, knowing what she would find, but pulled by some hysterical compulsion to see it, to really see. The first thing she came across were his feet, splayed awkwardly in the red Converses she’d bought him for his last birthday. One shoelace was untied. She wanted to tie it, but then she took a step forward and saw his head, twisted and limp on his neck. His arms were beneath him. She pulled him to her and breathed into his mouth. She was still doing this when the ambulance arrived.

*

A branch battering a window made her jump. She didn’t know how long she’d slept, or if she’d slept at all. The wind howled through the rooms of the house. She tried Derrick’s door again and this time it swung open, almost without her touching it. She hesitated, then stepped inside.

The bed looked slept in, the sheets in disarray. She searched for some familiar shape there—a friendly face, a continent—but there was nothing. Just the empty mattress, begging for his small weight. She remembered his breath as he slept, soft and easy. She’d sometimes sneak in at night and stand in the doorway, trying to imagine his dreams. She could almost hear him now, but it was all too distant, too far away. And it grew further every day.

A crash came from downstairs. She ran down the steps and found the front door banging in its hinges. Her husband stood on the lawn, facing the street, a heavy, square box in his hands. Wind furrowed his hair, tossed leaves in a winding, erratic ballet. There was a shiver in the air. She touched his shoulder, hesitated. He was working the joystick of a remote control, pulling and tapping it with his thumb. A sheet of lightning stamped the sky and she could see the plane as it dived between the tall, dark trees. She wanted to say something, anything.

Weather’s changing,” he said without turning, voice flat, as if this were the simplest of facts.

Andreas Economakis

The Black Scorpion

by Andreas Economakis

The procession snaked through the village’s narrow streets. Up front, four men carried the flower-decorated icon of the Virgin Mary. The town folk followed, lit candles sheltered in cupped hands, religious songs competing with one another up and down the crowd. Easter Friday. Epitaphios. The Epitaph procession.

Earlier, my brothers and I had been jammed in Agios Dimitrios church, packed like rice kernels in vine leaves, holding our candles carefully in front of us, trying not to burn anyone. When the service ended we were ushered out of the church and pushed into line, the procession taking off for the village’s main church, Panagia Evangelistra. We were all eager to get there. A huge fireworks display was going to take place in front of the church. I loved watching the fireworks, especially the phosphorous ones you throw on the ground and step on, blue-green sparks scattering about busy feet in a shower of noise.

But that was all to come. First we had to snake through the village, past the scary fisherman’s house, up through the castle and down to the other church. The scary fisherman was this huge guy who always walked around alone and barefoot. People would move to the other side of the street or take another street altogether when they saw him. No one talked to him. He was scary. He had a very menacing look, kind of like the chubby shaved-head guy who blows his brains out in “Full Metal Jacket.” Village rumor had it that he was a pederast, a killer, a bad man.

One day my mom drove us into the village so she could shop. My bothers and I normally wandered around the small cobblestone streets and musty wharf together, playing and messing around while our mother took care of business. The village always seemed like a huge playground to us. For some reason, that day we all scattered, all three of us exploring different areas. When the hour was up I made my way back to the car by the port and found my mother and brothers and several villagers in a heated conversation. A small fishing boat hurriedly putt-putted away, leaving the harbor. Though far away I could tell it was the huge, evil fisherman. I approached the crowd. Evidently my mom had returned to the car in the knick of time. She saw the huge, evil fisherman lowering my brother into his already running fishing boat. She rushed over and pulled her child out. Before she could say anything, he motored away. Who knows what could have happened?

Anyway, the Easter procession hobbled along and then came to a sudden, grinding halt. People stopped singing and started muttering and asking why we stopped. I weaved my way to the front, to see what was going on. The procession had come to a stop directly in front of the evil fisherman’s house. A couple of meters in front of the icon was a large black scorpion, its glistening velvet black tail pointed upwards. The priests and folks at the front of the crowd had stalled, trying to figure out what to do with this evil omen. Finally a young man stepped forward and bravely crushed the scorpion under foot. A few people applauded and the procession started up again. I went back and rejoined my family. As we passed the evil fisherman’s house I noticed the curtains snap shut. He was inside, dark and glistening. Alone.

–Andreas Economakis

This piece is part of a collection of stories on blindness entitled: The Blindness of Life.

Copyright © 2010, Andreas Economakis. All rights reserved.

For more stories by Andreas Economakis click on the author’s name below.

SATURDAY POETRY SERIES PRESENTS: AARON ZEITLIN

POETRY
by Aaron Zeitlin

Translated by Jon Levitow (2009)

Go become yourself the words,
Yourself the essence.

– Angelus Silesius

Poems should be like Elijahs
entering the homes of wretched brothers.
I wait for poems that turn into poets,
I wait for poets that turn into poems.

I wait for unexpected wonder,
when poets become the words they write,
each poem fills with blood and shows its face
and approaches people – as a poet.
New breath for old hearts!
Make cold frogs jump!
Let dry stumps blossom!
Proclaim Sabbath throughout all the worlds!

Aaron Zeitlin (1898 – 1973) was the son of the noted Yiddish writer and thinker Hillel Zeitlin. After an invitation to New York by director Maurice Schwartz for the production of his play Esterke (“Esther”), the start of World War II on 1 September 1939 prevented his return to his family, all of whom were murdered in the Shoah. He settled in New York City where he worked as a journalist and a professor of Hebrew literature at the Jewish Theological Seminary of America. Zeitlin’s literary writings include bilingual (Hebrew and Yiddish) poems, narratives, dramas, essays, and criticism. Noteworthy is his contribution from the Warsaw period. He was a moving force in the inclusion of Yiddish literature and Yiddish writers as members of the World PEN Organization (late 1920s), whose branch in Warsaw he chaired in the 1930s. Tragically, German militarism destroyed a number of his unpublished manuscripts and works in progress, including five volumes of poetry ready for publication. (Annotated biography of Aaron Zeitlin courtesy of Novelguide.com, with edits.)

Editor’s Note:
Today’s post was inspired by a combination of outside sources. First, my father challenged me to determine the meaning of “zeesh punim,” a yiddish phrase. While contemplating the meaning of this phrase, As It Ought To Be posted a poem that inspired and moved me, that piece being On This Earth What Makes Life Worth Living by Palestinian Poet Mahmoud Darwish.

I wanted today’s post to be by a Yiddish poet. Yiddish is the language of my ancestors, a dying language that was nearly wiped out with the Holocaust. I also wanted today’s post to be a celebration of poetry and life, as Mahmoud Darwish’s poem is. What these two poets have in common is the ability to celebrate life and poetry through tragic events, to see the beauty in life even amidst so much death and tragedy. May their spirits come together through poetry to shift the energy of the middle east and bring about peace between men who would otherwise be brothers.

Want to read more by and about Aaron Zeitlin?
YiddishPoetry.org
VoicesEducation.org
Novelguide.com

Felipe Alfau 1902-1999

    Felipe Alfau was Spanish-American writer who spent most of his long life in New York City. While not a prolific writer, he was one who was far ahead of his time, employing authorial techniques that would later be “discovered” by Postmodernists such as John Barth, Donald Barthelme, Thomas Pynchon, and Robert Coover.

   Alfau was born in 1902 to a prominent political and literary family.  His father was a lawyer and colonial official in the Philippines, and his sister had penned a novel before her twentieth birthday. For part of his childhood his family resided in Guernica in the Basque region of Spain. When he was fourteen, his family moved to New York City. Alfau loved music and hoped to become a conductor. After college, he became a music reviewer for La Prensa. Several years later he began to write journalism in English and became a translator for the Morgan Bank. His first novel Locos: a Comedy of Gestures  was completed in 1928, but was not published until eight years later.

   Locos is metafictive collection of stories, which, taken together, tell the story of the Bejerano family and their associates. The most important characters are Don Gil Bejerano; his brother Don Laureano, a wealthy beggar; Gil’s  elder son Gaston who is also known as the pimp EL Cogote; his younger son Pepe; his daughter Carmen who is both the seductress Lunarito and the nun Sister Carmela; Garcia, a poet turned fingerprint expert; the sensible Doctor Jose de los Rios; and Juan Chinelato, a Chinese wrestler and adventurer turned butterfly wrangler and theatrical producer. This cast of characters are habitues of the Cafe de Los Locos in Toledo, though most of the action takes place in Madrid, with some detours through China and the Phillipines. The Characters apply to the narrator (named Felipe Alfau) because they wish to appear in the novel. The subsequent plot, in which these characters collide, define themselves in opposition to one another, and eventually take on names and traits in common and blend together, examines the fluid nature of personal identity. Locos received critical acclaim at the time of its publication but met with popular indifference and soon disappeared.

   In the years after he finished Locos, Alfau wrote poetry which he did not attempt to publish , and completed a second novel in 1948, which was rejected by several publishers. Then in 1987, Locos was republished, after Steven Moore, then an editor at Dalkey Archive Press, found the book at a barn sale in Massachussetts, read it and contacted Alfau after finding his name in the Manhattan phonebook. The reprint edition generated enough  favorable attention to lead Moore to ask Alfau if he had anything else. Alfau produced the manuscript of Chromos, which had sat in a drawer for 40 years. Upon its publication in 1990, Chromos would be nominated for a Natioanal book Award.

   Chromos revives some of the characters from Locos, including Garcia, Doctor de los Rios, and Felipe Alfau, but it takes place in New York City. One important new character is Don Pedro, called the Moor, who, along with the other characters, frequents the Spanish expatriate bar El Telescopio. Chromos uses its setting among the Spanish and Latin American ex-pat community to examine the collective identity by which the group constructs itself, in this case through the ironic label of “Americaniards.”  As in Locos, the structure is one of apparently unrelated narratives which obliquely comment on one another: the first concerning the Sandoval family’s gothically grotestque rise and fall and the other following the life of John Ramos, an expatriate in New York who has the astonishing ability to jump forward over long periods of time. Both of these narratives are interwoven with the present day stories of El Telescopio’s Americaniards.

  In 1992, Alfau finally published the poetry that he had written throughout his lifetime.  Even though he had written his novels in English, he had written his poems in Spanish because “Poetry is too close to the heart while prose is a mental activity.” This collection was a bi-lingual edition entitled  Sentimental Songs/La Poesia Cursi. This would be Alfau’s last publication and he would die seven years later at the age of 97.

UNREMEMBERED

The book of things that I have forgotten contains most of my life. But then, what would we do without forgetfulness? I feel like there is hardly room for everything I do recall.

Sven Birkerts, my sky blue trades

It began with a mental image: Mr. Vaszily standing with his sleeve rolled up, the inner part of his forearm exposed to view, blue numbers tattooed across the skin. The image was sharp and clear. It came to me out of nowhere, while I was walking down an aisle in a Publix Supermarket in Clearwater, Florida in the spring, 2005. Nothing I was doing at the time – no writing, no reading, no thinking – was anywhere near the Holocaust. I hadn’t touched the Holocaust since 1999, when I was in Jerusalem and had visited Yad Vashem, the Holocaust Memorial. My former father-in-law, an Auschwitz survivor, had been dead for years. And Mr. Vaszily? He had died in 1972, when I was living overseas. I had last seen him alive sometime in the 1960’s.

So what, you wonder? We all remember things. Sometimes they pop up unexpectedly.The problem was, for the years I had known him, he had never rolled up his sleeves in my presence.

I met Mr. Vaszily – I did not know his first name, John,  until many years later – when I was six or seven years old. He and his wife lived in a small house down the hill from ours. He was probably 70 when I met him and did not work. Mrs. Vaszily went to work each day while he stayed home, tending his garden as well as the rabbits, chickens and ducks that he raised in his backyard, selling them to the many Italians who lived in the neighborhood. When the weather was good I would see him walk down the street toward an overgrown field in the middle of the village where he would scythe the tall grass to be used as bedding for the rabbits.

He stood out because of his garb: shirt buttoned to the neck, a vest, a kind of suit-jacket, sturdy work pants and boots, a fedora. Sporting a carefully trimmed mustache, he was bald and wore that hat to protect himself from the sun. Later, I would see pictures of men like him, prosperous farmers from Central Europe, perhaps from Hungary where, we were told, he was from.

When he was scything that field, or working in his backyard, where I would often visit him, he would sometimes take off the jacket, maybe even the hat. But never did he roll up his sleeves in my presence.

There was nothing I could do about the “vision”, if you will, at the time it appeared. I was working in Florida for the semester, while the village where I had grown up, Croton-on-Hudson,  is north of New York City. I did call my mother, who had been a nurse for the doctor who had attended to the Vaszilys. She could not tell me anything.

I live not far from my childhood home. When I returned north I began to dig. With the help of some friends still in the village I was able to find out that he and his wife had been buried in the village cemetery. I found the gravestone, which is where I learned their first names: John and Elizabeth. He died in 1972, at 90. She died in 1984, at 89.

My first assumption was that he had ended up in a Nazi concentration camp during World War II and that they had come to this country after the war.  I knew he was Catholic:  he and his wife attended mass in the same church where I was an altar boy. I knew that the Hungarians had begun to cooperate with the German in dealing with the “Jewish question” only later in the war and I thought that perhaps he had been rounded up for helping the Jews. Or he had simply run afoul of the Germans or their Hungarian allies and ended up a prisoner. Or that he had been Jewish himself and later converted to Catholicism.

There was a problem with the theory that he had come to America after the war.  According to his obituary, and to the immigration records I was able to find, he had come to this country sometime around 1915 or 1916, had worked for the New York Central Railroad for many years as a car inspector and had retired not too many years before I first met him. Which left me holding feathers.

The Vaszilys had one daughter and I was able to find out that she had graduated from the local high school in the Thirties. She had married and had a son, Douglas, whom I would play with when he and his parents came up from New York City to visit the Vaszilys. Perhaps they could help me. But they had disappeared as well. More feathers.

I talked to as many people as I could in Croton, many of them old-timers who had worked on the railroad. None of them recalled the couple. One of them told me that at one time there had been a small Hungarian community in the village. Nothing remained of that.

I discovered that a friend’s mother had once held the deed on the Vaszily’s property, making me think that they had rented from her or her husband before purchasing the property. My friend questioned her about it; she recalled nothing.

A secretary at the same Catholic parish they had attended dug through her records, but informed me that while the church went back many years, some of the records had gone missing.

I sent out an SOS to friends who had grown up in the same neighborhood, asking for help. One of them was a woman who had lived perhaps a block from the Vaszilys and whose house looked out over the field where he scythed the grass. They, in turn, passed the message on to others. Nothing.

I even contacted Yad Vashem (the Israeli Holocaust memorial mentioned earlier), but they could not help me. Nor could they offer any suggestions.

If it weren’t for my mother,  who remembers them clearly and fondly, I would wonder whether I had made them up out of thin air. But I know that’s not the case. Mr. Vaszily had an air about him that I only later realized would be called gravitas. He was made of something very solid. And Mrs. Vaszily? She was his opposite, laughing where he was grave, embracing me whereas he would simply extend a hand and say hello. No less real, though.

Perhaps you are hoping at this point that something, someone appeared at the eleventh hour to solve the mystery. No.

Perhaps you are thinking that my vision was simply some neurons misfiring, crossed mental circuits. I don’t think so. As I said at the beginning, there was no reason for me to think about John Vaszily at all in 2005.

Or, perhaps it occurs to you, as it occurred to me, that he did have a tattoo, but that it was not what I thought it was. The problem with that theory is that I am confident that if he had had a tattoo – not the numbers – I would remember what the tattoo was.

Although I cannot prove it, I believe that John Vaszily’s arm was tattooed with numbers; that the likeliest explanation is that they were put there by the Nazis or their henchmen and that I, too young to know what they meant, had stored away the image against the day when the meaning would come clear. And that something in the spring of 2005, something I cannot reassemble, prompted the memory.

I have no one idea as to how John Vaszily got in the Nazis’ way. One possible explanation is that, during the Depression, he returned to his native country and was trapped there by the war. Another is that he returned to Hungary to rescue family members and was arrested and imprisoned in the process. There was never any reason for the Vaszilys to talk to me, a child, about this. And Mr. Vaszily’s habit of not exposing his forearms is consistent with the idea that he had something there that he did not want others outside his family to see.

John and Elizabeth Vaszily seem to be completely forgotten, the only record of their time on earth being a headstone in the Bethel Cemetery in Croton-on-Hudson, New York. Other than having the grass around it mowed by the cemetery caretakers, it is untended, while gravestones around it are replete with freshly picked or planted flowers. Later this month I will go down there to plant some bulbs – daffodils, most likely – and will try, as long as I live in the area, to see to it that the gravesite is tended. Perhaps I will even leave a note on the headstone, just in case someone wanders by who knew something about them, who remembers them at all.

On This Earth What Makes Life Worth Living

By Mahmoud Darwish

Translated by Karim Abuawad

On this earth what makes life worth living:

the hesitance of April

the scent of bread at dawn

an amulet made by a woman for men

Aeschylus’s works

the beginnings of love

moss on a stone

the mothers standing on the thinness of a flute

and the fear of invaders of memories.

On this earth what makes life worth living:

September’s end

a lady moving beyond her fortieth year without losing any of her grace

a sun clock in a prison

clouds imitating a flock of creatures

chants of a crowd for those meeting their end smiling

and the fear of tyrants of the songs.

On this earth what makes life worth living:

on this earth stands the mistress of the earth

mother of beginnings

mother of endings

it used to be known as Palestine

it became known as Palestine

my mistress:

I deserve, because you’re my mistress

I deserve life.

Mahmoud Darwish (1942-2008): is a Palestinian poet born in the village of al-Birweh, in Galilee. A few months before the declaration of the State of Israel, Darwish’s family was expelled to Lebanon. Upon their “illegal” return to Galilee in 1949, the family found their village razed, their property appropriated by the state. Darwish went into exile in 1970, returning to live in Ramallah, Palestine after the signing of the Oslo Accords in 1993.

He’s considered one of the most prominent poets writing in Arabic in the twentieth century. He made many contributions among which helping to popularize free-verse, a project championed by earlier poets to free modern Arabic poetry from the strict meter and rhyme that characterized the earlier traditional poetry.

Many of his poems have become lasting, and quite recognizable, songs, the most famous of which is the poem he wrote for Rita, the Jewish girl who was Darwish’s first love. The first line of the poem, which reads “There’s a rifle between Rita and me,” encapsulates this romantic encounter between a Palestinian living in Israel without citizenship and his lover who enlists in the Israeli army.

More recently, Darwish published the long poem Mural (2000), an extensive monologue where the poet talks to, and argues with, Death which has come to claim him several times before finally succeeding in 2008.

In June, 2010, the Council of Paris inaugurated “Mahmoud Darwish Square” in honor of Darwish and his artistic legacy. In the words of Paris mayor, Bertrand Delanoë, Darwish “is not just any poet [but] a Palestinian poet, a poet whose inspiration is born of his suffering in exile.”

Loving the Cyborg and the Mushroom


Two things:  Terence Mckenna’s insistence on the human desire to “shed the monkey body”  always scared me and then paradoxically  the cybernetically enhanced Borg of  Star Trek always seemed rather sexy.

Early one morning as I trawled fakecrack I found a friend’s post: an O’Reilly webcast by Amber Case entitled “Cyborg Anthropology: A Short Introduction”. Anthropology’s subject matter has leapt a paradigm since I sat in Joel Kahn’s class watching him smoke a million cigs as I tried to grasp his Marxist analysis of pre-capitalist states but I’ve never stopped being fascinated by the discipline’s theoretic overlay: the attempt to look, without ethnocentric bias, at human societies through a pseudo- philosophical/scientific lens, identifying social phemonena and describing cultural production protocols.  Nowadays cyborg anthropologists are looking at us human cyborgs, those of us (and that’s most of us) who are organisms, “to which exogenous components have been added for the purpose of adapting to new environments.”

As far back as 1941 at the inaugural Macy Conference, cultural theorists, including luminaries like Margaret Mead, discussed the potential impact of evolving technology on cultural reality.

Fast forward to 2010  where our cyborgian reality has developed to consume many of our conscious hours interacting through our exogenous devices, not just for work but also for play. Admittedly we are low-tech cyborgs, most of us are not permanently augmented by our technology- although  many smart phone users seem unwilling  to relinquish the close physical companionship of their hand-held devices. In 1985 in an eerie and precocious essay, “A Cyborg Manifesto,”  Donna Haraway wrote that as “hybrids of machine and organism” we were creatures of both fictive and lived social reality.

This rings very true in regard to online social networking  which is reaching endemic proportions in western society and let me make this quite clear — cyberspace connectivity is intrinsically different to our previous social pathways. Cyborg anthropologists theorize that online we create a “second self”, this is an identity generated in relation to others: if our body in virtual space is appealing to others they will approve and give our second self  “gravity”, for example a status update on Facebook which is “liked” by many increases gravity while being “de-friended” takes away from gravitational credibility. In cyberspace we sample ourselves and the bytes that we report are the ones which shape our identity. We consider our social networking to be useful for promoting ourselves and seek to appeal in our network, this means that we often make decisions not to articulate negative, contentious or questionable items which might also be described as personal truths.  Research from Intel suggests that current social networking protocols don’t often initiate successful new relationships but rather make those relationships  which already exist more visible. This visibility can become problematic, being peer-judged for the opinions of one’s  ‘second self’ might also impact your social reality in the offline world. I feel lucky that I’ve made one new friend through social networking,  I saw his comments on a mutual friend’s page & sent a request to be friended,  this positively counters my overwhelming personal trend of  getting turned off by network personas . Online our second selves are immature and tendencies toward discrimination, passive-aggressiveness and narcissism are often inadvertently exposed or created through sloppy memes, either way the outcome is as obnoxious  as halitosis in real-time.

I hear people offering up the platitude, “Facebook isn’t real” but I utterly disagree, it is hyperreal and what goes down on social networks can have grave implications: fifteen year old Phoebe Prince  killed herself last year after being harassed and abused on Facebook. Personally I feel that my second self and I are still very much conjoined and I don’t like exposure to haters on any platform. When I start to feel uncomfortable with an online friend I “hide” them and try and win a little distance back, after all, we have never been in such a high order of inter-connectivity as a species and while  most people are attractive at some distance, magnified and unedited they often become less appealing.  This kind of social interaction seems distorting and dangerous, the time-honored offline social etiquette which formerly mediated our social relationships is being thrown aside and emerging protocols are not yet beta-tested. Our lives online exist in an ocean of interactive sensations: ideas about time and space (we think nothing  of having multiple simultaneous conversations in different time zones), production of value (ever felt overwhelmed by opportunities to add more 99 cent apps?) social punctuation (like texting in company) or ambient online intimacy (the heady sensation of the collective now).  Offline life is changed by our increased connectivity too, public space now becomes private space when you are chatting on your mobile and places themselves can become “non-places” if we don’t have enough meaning invested in the location.

Fellow cyborgs, are we having fun yet?

It seems that we are amused and often we are engrossed: my husband’s recent edict that our house will go offline at weekends was met with a teen cyborg mutiny. We will not give up our technologically enhanced state of being but we owe it to ourselves to work on understanding what it is that we are doing and what it is we really want to do.

Terence McKenna believed that our species is evolutionarily longing for the Other – we yearn for the unseen mystery of the universe and alien playmates in particular. Our loneliness is as vast as infinity, as Heidigger  described so poignantly, “cast into matter, alone in the universe.” Connecting with each other’s second selves  24/7  helps us to feel better, we hum along to Kraftwerk’s gorgeous Computer Love while we look to artificially extend our ability to reach out into space.

McKenna’s search went off at a tangent into inner space exploration,  a place both vilified and sidelined for the last two thousand years of western culture, designated as the eccentric preserve of religious mystics. As an ethno-botanist studying plant-based shamanism McKenna researched psilocybin and became acquainted with the Other, which he calls the voice of the Logos. Psychedelic mushroom spores like stropharia cubensis can survive the harsh conditions of outer space and thus McKenna thought that maybe they came to us from distant worlds. When humans interact with the mushroom, the Logos communicates with us, drawing back the veils of dimensionality and revealing other realities, this ecstatic experience is fearful and generally undertaken by shamen, wise ones who can deal with this huge unchartered territory.  The historical importance of psychedelics has not yet been acknowledged, McKenna’s theory of human evolution into language through psilocybin use in early societies is regarded as renegade by  most academics. Times are a changing though: breaking news in the mainstream media this week tells us medical research into the treatment of  depressed, anxious, post-traumatic and dying with psychedelics is yielding positive results.   Lucky for us that adventurous McKenna and the Logos had an open bandwidth and his awareness as a scientist and theorist has enabled him to communicate the ideas and perspectives of the Other to us timid creatures in our empirically restrained culture.

In 1987 McKenna spoke of an emerging zeitgeist of hyperspace- he knew that electronic culture would add a dimension that would reverberate through our culture at every level and he saw our 21st century hyperdimensional collectivity coming. When I read Gibson, Dick, Vonnegut and M. T. Anderson  I can imagine the endgame of humanity as we know it. McKenna considered that first Neolithic age, imbued with the psilocybin experience had provided us with the essential tools which brought us to this point, and for him the re-emergence of the mushroom in contemporary times was the second Neolithic Age, the Archaic Revival: our chance to look through the hyperdimensional lens again. This opportunity could slip away from us he warned if we become too enmeshed in a hypertechnological dominator scenario.

Anderson’s  Feed is a futuristic tale of teenage cyborg-humans who have internet implants embedded borg-style in their brains, their software updates them constantly on what to buy, where to get it and who has already got it. This hypertechnological wasteland is highly imaginable and ultimately terrifying especially to those of us who seek the interconnected flipside trajectory for  our species.

It’s just a brilliant psychedelic idea that we can look out and the Other can look in when we commune with psilocybin. The fact that psilocybin  is part of our intrinsic brain chemistry should help us  little techno-monkeys understand that the mushroom  experience is valid. The dimensional envelope is awesome but like our ancestors who would have feared the wormhole of space and time that the telephone represents we stand like Tolkien’s hobbits at the border of the Shire, total scaredy cats. It is frightening to imagine the potentialities of the universe and thats reassuring: we only truly fear the real.

Amber Case “Cyborg Anthropology: A Short Introduction” http://www.youtube.com/watch?v=rCvMWZePS8E

Donna Haraway “A Cyborg Manifesto: Science, Technology & Socialist Feminism in the Late Twentieth Century” Socialist Review, 1985

Marc Auge “Non-Places: Introduction to an Anthropology of Supermodernity” 1995

Terence McKenna ” The Archaic Revival” HarperSanFrancisco, 1991

M.T. Anderson “Feed” Candlewick Press, 2002

The Coming Crisis of Global Food: High Costs, High Fats, and the Age of Globesity

By Liam Hysjulien

I’d like to begin today’s essay by venturing forth into the not-so-distant future and mulling over this prediction:  by 2050, the global population could surpass 9 billion people.  As it currently stands, the world’s population is sitting at around 6.8 billion, with one sixth of those people going to sleep hungry every night.  So far in my research, I have mostly focused on national and local food issues—the Food Stamp Program (or SNAP, as it is now called), the history of the United States welfare system (yes, it still exists), and various anti-hunger and community food security movements and frameworks—but I’m now stepping outside my academic comfort zone to view the global landscape of hunger, food prices, and obesity.   One of my professors, a brilliant political economists and critic of both neo-liberalism and civil society, once remarked, and I’m paraphrasing, that there is no beast quite like the beast of poverty in the developing world.   And while I would never downplay the devastating effect of food insecurities and hunger in the US, it is almost unfathomable to wrap one’s mind around the reality of global hunger.  In an article in last week’s New York Times, Shawn Baker, Regional Director for Africa of Helen Keller International, wrote “[in Niger] 2010 is actually worse than 2005, with recent surveys showing acute malnutrition rates of 17%” (Baker 2010).   Severe acute malnutrition (SAM) in children under five cannot be understood simply in terms of nightly hunger pangs, but a daily lack of nutrients so severe and prolonged that it results in physical stunting and increased susceptibility to preventable diseases.

Beginning in the 1960s with the uniquely titled “War on Hunger” agenda,  the US government decided that the only way to win the hearts and minds of various food crops in the developing world was to use a direct approach: A) massive amounts of pesticides; B) massive amounts of fertilizers; C) monocropping; D) importing genetically modified foods and seeds; E) repeat steps A through E; F) this step is on the horizon, but I’ll return to it  in next month’s article.   All political agenda aside—and I am positive, and hoping, that readers will hardily disagree with me—there is a compelling argument to be made for the necessary advantages that modern science and business offer in increasing global food production.  While I am a food purist at heart, I cannot, at least from the studies that I have read, believe that without some reliance—the degree of reliance being certainly debatable—on scientific (unlike McWilliams, I don’t see GMO and Roundup Ready seeds in this future) and industrial agricultural practices, we’ll be able to increase food production to the predicted 70% yield required to match population growth.  Again, I want to stress the importance of balance over what we have now—which is one of the most unbalanced, out-of-control systems ever created.  So instead of striking a harmonious cord between sustainable, no-till farming practices and modern logistical and scientific advancements, we have decided instead to be as reckless as possible with our global food supply and see where that takes us–for a current example see: half a billion eggs recalled for possible salmonella exposure.

So where has this reckless behavior taken us? I would posit that we are in all likelihood entering, or have always been in, a state of food plutocracy, by which the gap between average caloric intake for developed and developing nations is going to widen, while caloric intake –which had been rising for decades— will continue to remain stagnant and rates of hunger will begin to increase in many less economically developed countries.

The financial and food crisis beginning in 2007 is at the center of this increase in both global food prices and levels of hunger.  In a 2010 report by the United Nations Millennium Development Goal, the number of undernourished people between 2005-2007 rose to levels not seen since the early 1990s (Dhawan 2010).   It should come as no surprise that during this same period, “the international prices of wheat and maize (corn) tripled, and that of rice grew fivefold” (Braun 2008).  To put these numbers in real terms, the global price of rice in 2006 was $216.65 per ton and by 2008 that number had risen to $507.65 (FAO 2010).   As Paul Collier, the Director for the Center for the Study of African Economies at the University of Oxford, writes,

“The unambiguous losers when it comes to high food prices are the urban poor. Most of the developing world’s large cities are ports, and, barring government controls, the price of their food is set on the global market. Crowded in slums, the urban poor cannot grow their own food; they have no choice but to buy it” (Collier 2008: 68).

In the aftermath of these rapid increases in food prices, the food riots of 2007-2008 swept through the developing world, with Mexico, Haiti, and Egypt gaining the most international attention.  By the end of 2008 in Egypt, the price of food and beverages had risen by 27 percent (Salama 2008).

Where were the food riots in the United States?  As an estimated 200 millions people in the world starved, the American food plutocracy remained largely stable.  But why?  First, Americans spend on average ten percent of their income on food and of that merely seven percent of their income eating at home (Department of Labor 2010).  In many countries where people live on less than $1 per day, roughly one sixth of the world population, 50 to 60 percent of their income goes toward food (USAID 2010).  This is not to say that food prices didn’t fluctuate in the US.  As one fifth of the nation’s corn crops were funneled toward biofuel production, grocery prices in the United States increased by five percent during the summer of 2008 (Martin 2008).  As the US entered what is now known as the Great Recession, increase in costs of food were not equally distributed throughout the market.  As eggs went up by 25 percent and milk by 17 percent (Stevenson 2008), the price of junk food—high sugar, high fat foods with little nutritional value—decreased by 1.8 percent (Parker-Pope 2008).  Instead of food riots in the US, consumers were faced with having the to decide between buying cheaper, low-nutritional junk food or buying less, and increasingly more expensive, fruits and vegetables. Not surprisingly, we see during this time rates of obesity increase in 37 states (Washington Post 2008).   But food plutocracy is not simply about what types of food we consume, but the sheer number of calories that Americans intake on a daily basis.  This global bifurcation between daily caloric intakes is at the heart of the future of food debate.

In looking at 2004-2006 data from the Food and Agriculture Organizations (FAO), Americans, on average, consume 3840 calories per day (FAO 2010).  To place this in the global context: Mozambique – 2090; Kenya – 2060; Sudan – 2300 (FAO 2010). While none of these numbers are startlingly low, it is important to remember that the data was collected two years before the beginning of the global economic recession—when food prices were relativity low and stable.

It is also important to note that Americans weren’t always like this.  If you look at any graph on obesity rates in the US, starting around the early 1980s—hello, Reagan—is when that line begins to slowly move upwards.  Beginning in the 1970s, Americans consumption of caloric sweeteners increased on average from 123.7 pounds to 152.4 pounds in 2000. Not only do we have a serious sweet tooth, but in the same year, we also consumed on average 74.5 pounds of total added fats and oil as opposed to 53.4 in the 1970s.  We like our fat and oils too.

What is food plutocracy going to look like by 2050?  As scientist predict that global food production will need to become more mechanized, industrialized and genetically modified (the MIG), we are already beginning to see how drastic swings in food prices are causing ripples of misery and hunger throughout the developing world.   In this new age of population growth and food speculation, we could begin to see the world increasingly more divided between the globally obese and the marginally food insecure.   A couple month ago, PBS commentator Ray Suarez, in a report on the increasing rate of obesity in China, wrote “[in China] portion sizes are getting bigger, Western-style food is widely available in urban areas, and people are eating out more often”(Suarez 2010).  In looking at the FAO’s diet composition numbers, daily percentage of fat consumption in China has increased from 19.5 percent in 1990 to 28.2 percent in 28.2 in 2006.  Additionally, fat consumption per individual in China has increased from 57.9 grams per day to 93.6 grams per day in 2006.  As rates of severe acute malnutrition continue to rise in many African countries, the rest of the developing world seems to be following the United States down the path of a high sugar, high fat, and high empty calorie lifestyle.  Next month, I will continue this theme on global food inequalities, and tackle the rising, and largely under reported, trend of “land grabbing” in Africa. 

References

Baker, Shawn. 2010. “A Famine Looms In Niger”. New York Times. August 9.

Collier, Paul. 2008. “The Politics of Hunger: How Illusion and Greed Fan the Food Crisis.” Foreign Affairs 87(6):67-80.

Dhawan, Himanshi. 2010. “Hunger back to 1990 levels in South Asia: Un report.” The Times of India. June 23.

FAO.2010. World Food Situation.

—. 2010. International Commodity Prices.

Martin, Andrew. 2008. “Biofuels Getting Blame for High Food Prices.” New York Times. April 15.

Parker-Pope, Tara. 2008. “Money is Tight, and Junk Food Beckons.” New York Times. November 3.

Suarez, Ray. 2010. “Reporter’s Notebook: Obesity on the Rise in China.” PBS Newshour. June 1.

Salama, Vivian. 2008. UAE in Farm Talks with Egypt for Food Supply.” The National. July 7.

Stevenson, Kim. 2008. “Some Good News on Food Prices.” New York Times. April 2.

USAID. 2010.  “USAID Responds to Global Food Crisis.”

USDA. 2010. Agricultural Factbook 2001-2002.

von Braun, Joachim. 2008. “The Food Crisis Isn’t Over: Although the Credit Crunch has Lowered the Price of Food, a Global Recession Now Raises the Hunger Pains of the Most Vulnerable. The Stage is Set For the Next International Food Crisis.” Nature 456(7223): 701.

Washington Post. 2008. “Obesity Rates Up in 37 States: Report.”  Washington Post. August 19.

SATURDAY POETRY SERIES PRESENTS: KING SOLOMON




TO EVERYTHING THERE IS A SEASON / EXCERPT FROM KOHELET/ECCLESIASTES
by King Solomon


To every thing there is a season, and a time to every purpose under the heaven:

A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted;

A time to kill, and a time to heal; a time to break down, and a time to build up;

A time to weep, and a time to laugh; a time to mourn, and a time to dance;

A time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing;

A time to get, and a time to lose; a time to keep, and a time to cast away;

A time to rend, and a time to sew; a time to keep silence, and a time to speak;

A time to love, and a time to hate; a time of war, and a time of peace.

King Solomon was, according to the Hebrew Bible, a King of Israel. The biblical accounts identify Solomon as the son of David. The Hebrew Bible credits Solomon as the builder of the First Temple in Jerusalem and portrays him as great in wisdom, wealth, and power. Solomon had seven hundred wives and three hundred concubines. The wives are described as foreign princesses, including Pharaoh’s daughter and women of Moab, Ammon, Sidon and of the Hittites. He is considered the last ruler of the united Kingdom of Israel before its division into the northern Kingdom of Israel and the southern Kingdom of Judah. According to Jewish tradition, King Solomon wrote three books of the Torah/Bible: Mishlei (Book of Proverbs), Kohelet (Ecclesiastes), and Shir ha-Shirim (Song of Songs). (Annotated biography of King Solomon courtesy of Wikipedia.org, with edits.)

Editor’s Note: Today’s post became most famous in modern popular culture for the version put to music (with six words added) by Pete Seeger in 1962 and made more famous in 1965 when recorded by the Byrds. Thus, today’s post continues our ongoing discussion about where the lines of poetry and music are blurred.

Today’s post takes that discussion a step further, by taking a look at how biblical text and mythology come into play in poetry. Arguably mythological stories and oral storytelling, which later became incorporated into the written word and went on to form important texts such as the Torah, Bible, and Koran (among many others) are the oldest form of poetry. Ideas became stories and songs, stories and songs became the written word, the written word was crafted as a form of art, that art informed and inspired others, and poetry as we know it was born.

On my paternal grandmother’s side of the family a family tree has been kept for so many generations that it traces our lineage to King David. That makes King Solomon my kin, and I am proud to honor him today by celebrating his poetry. Let’s hope his talent runs in the family!

Want to read more by and about King Solomon?
King Solomon on Wikipedia
Turn! Turn! Turn! on Wikipedia
U Penn / Song of Songs

“The Inevitable Waits” by Friedrich Dürrenmatt

Black Lawrence Press, 2010

THE INEVITABLE WAITS

(translated by Daniele Pantano)

The inevitable waits

It’s not coming. You are

You are the mouse. So

Don’t be a hero

When for the fearless

Even the avoidable

Is unavoidable

Fear. Stay human

What belongs to you, doesn’t

What belongs to all, does

The right thoughts

They are friendly

Even when they seem hostile

You cannot think them alone

You cannot check them alone

You don’t strike on them alone

Alone you appear in front of them alone

They are your judges and ours

We are wrong and you, not they

Love their verdict, use it

Perhaps then the dark animal

Lolling under a bed

Or purring, crouched by a street

Will perform humanely

Its inhuman day’s work

And not devour you

In a gas chamber

Friedrich Dürrenmatt (1921-1990) is commonly seen not only as the most prominent Swiss novelist, playwright, and essayist of the twentieth century but as one of the most influential authors of modern literature.

Daniele Pantano is a Swiss poet, translator, critic, and editor born of Sicilian and German parentage in Langenthal (Canton of Berne). His most recent works include The Possible Is Monstrous: Selected Poems by Friedrich Dürrenmatt and The Oldest Hands in the World (both from Black Lawrence Press, 2010). His next books, Oppressive Light: Selected Poems by Robert Walser and The Collected Works of Georg Trakl, are forthcoming from Black Lawrence Press, New York. For more information, please visit http://www.danielepantano.ch.

[The above translation is reprinted here with permission of the translator.]

THE INEVITABLE WAITS

The inevitable waits

It’s not coming. You are

You are the mouse. So

Don’t be a hero

When for the fearless

Even the avoidable

Is unavoidable

Fear. Stay human

What belongs to you, doesn’t

What belongs to all, does

The right thoughts

They are friendly

Even when they seem hostile

You cannot think them alone

You cannot check them alone

You don’t strike on them alone

Alone you appear in front of them alone

They are your judges and ours

We are wrong and you, not they

Love their verdict, use it

Perhaps then the dark animal

Lolling under a bed

Or purring, crouched by a street

Will perform humanely

Its inhuman day’s work

And not devour you

In a gas chamber