Essays

Incrementally, Tenderly

Morning Prayer September 21, 2024

In the fall, Tucson smells like mildew, dirt, and cold metal. The wildlands behind our home are full of mouldering plant matter, animal matter, too. Every morning here is like an episode of my favorite series ever, Sunrise Earth, which aired on PBS years ago. The earth wakes up the same way everywhere: incrementally, tenderly, and without assistance from humans.

The coyotes are howling. They’ve been like this for days. They made it to fall. They’re anticipating winter, perhaps, bodily if not consciously. The moon has been big and glorious, which has affected us all, especially, it seems, the coyotes.

It’s like Sunrise Earth here with the birds calling and singing and buzzing, first the curve-billed thrashers, then the northern cardinals, then the house finches and the cactus wrens and the gila woodpeckers. A northern flicker even joined the crowd today, a rare treat.

The birds sing more as the sun rises higher, until it’s above the saguaros and palo verde trees. They sing until they stop, either because the sun is where it’s supposed to be and singing time is over or because the Cooper’s hawk has made an appearance. The birds are alarm clocks. They have a collective circadian rhythm that’s entrained on dawn. They help me keep my body clocks in sync and in working order.

Human sounds are here, too, which is where these mornings diverge from the Sunrise Earth episodes. Cars, too many of them, speed along Old Spanish Trail anticipating or dreading where they’re headed. Someone operates a chainsaw next door, an undertaking that started before six in the morning. If only humans would stop and watch the sunrise for five minutes and be part of the earth rather than setting themselves apart from it. I don’t know what that might change, but it might change us.

May we all be part of the Earth today. May we find a way to anchor ourselves on this planet and the lands we inhabit. My we be of this world, not separate from it.

Morning Prayer September 16, 2024

Trees don’t move in the wind. They’re moved by the wind, the way we all react to unseen forces, unseen faces, unseen lives, and unseen lies. But I digress. This isn’t about deleting and inserting letters to stumble on real or imagined connections. It’s about how, wherever I’m standing, I want to be standing somewhere else. A foot over, a mile, a state, a bioregion.

There, where I saw my first Blackburnian warbler. There, where I learned the name scissor-tailed flycatcher. There, the mud. There, the sand. There, the untidy rows of cows. There, tidy rows of roses a girl could hide in if it weren’t for the thorns.

I’m trying to stand still for ten minutes every morning while I watch the sun rise and listen to birds. Yesterday, a western screech owl. Today, a pyrrhuloxia, as in red or tawny, not as in pile of wood for burning the dead.

I’m trying not to think about how the northern cardinal should be the one named pyrrhuloxia, not the pyrrhuloxia, or about how that must mean the person who named the pyrrhuloxia had never seen a cardinal, or about how the person who named the pyrrhuloxia must have felt the first time they saw a cardinal after having named the pyrrhuloxia pyrrhuloxia.

I’m trying not to think, which is always the biggest impediment to not thinking. I just want to stand for ten minutes with my feet planted, my body unstirred, like palo verde trees on a calm morning after hard rain. I want to be here, with these birds and these trees and these cactuses in this desert. I want to feel safe enough to remain still for ten minutes. I’ve seen cottontail rabbits do as much, though their mouths were working incessantly because they move their jaws up to one hundred twenty times per minute when they chew. That’s twice my average resting heart rate but nowhere near the four thousand times a hummingbird’s wings beat per minute.

I’m trying not to think about facts and comparisons. This more than that. That less than this. Living beings are not just math, so I’m trying not to tilt my head and scan for rabbits or add up my heartbeats as they batter my chest or make a futile attempt to count the wingbeats of the Costa’s hummingbird who’s zipping past me.

I’m trying not to worry about Valley Fever and global warming and poisonous toads and communities in crisis and birds falling from the sky from avian influenza and assassination attempts and wildlife without habitat and unseen lies and unseen lives and unseen faces and unseen forces and my father and my family and my childhood. That’s what lies in stillness. All of that and more.

So I count. I compare. I slot things into more than that, less than this. I learn facts. I look around. I take in. I fill my head with details. And I move. I have a head full of analysis, a body full of terror, and the trauma to justify both.

Those last three things on my list are the crux of the matter: my father and my family and my childhood. They’re the real, lived dangers that tie me to the rest of the dangers in the world, the rest of the heartbreaks in the world, the rest of the injustices in the world. The broken wing. The dry lake. The toxic dust. The highway. The swimming pool. The bedroom.

My father didn’t have any guns. He’d had enough of them in Korea. We had an empty gun case built into a wall at our lake house. I wanted to fill it with flowers. He wouldn’t let me. It had to be empty, a sign for anyone who saw it that he meant them no harm.

My father was the weapon. He ultimately turned himself on himself but not until he destroyed everyone else. I mean us. I mean his family. I say his as if we belonged to him. Belonged as in were owned by, not as in were members of. He owned us all. Kin from the Old English cynn, which sounds like sin. To kin, to sin, to skin, again. Buckskin and doeskin and firing pins and deadly sins. No win, no wins, no whining, no whinneys.

I stood still for five minutes this morning. Five minutes in which I didn’t keep vigil, in which I watched the sun rise and listened to the birds. It’s not ten yet. I’ll keep trying for ten.

May we all be free from suffering for ten minutes today.

Good morning.

Listen, Listen

Morning Prayer September 14, 2024

Do not see the horrors of the world. Do not speak the horrors of the world. Listen, listen to the horrors. We only need to listen to know them in our bones. Then we can see. Then we can speak.

Cover your eyes until you hear. Cover your mouth until you hear.

I mean bomb. I mean siren. I mean gun. I mean blade.

I mean hand. I mean voice. I mean footsteps. I mean heartbeat.

I mean fire in wildlands. I mean fire in territories and cities and countries. I mean whole areas turned into carbon. Trees. Structures. Animals. People.

I mean the horror we hear coming and the horror we don’t hear until it’s come, until it’s sitting on our chests, pinning us down. To the bed. To the floor. To the sopping ground.

I mean flames and thermal winds roaring like jet engines, what feels like the whole world rumbling.

I mean horror like bones breaking because horror often breaks bones but also sounds like bones breaking when no bones are broken.

The horror of wrong death, wrong place, wrong time, wrong turn, wrong war, wrong leader, wrong policy, wrong hope, wrong prayer.

The horror of wrong family, wrong father, wrong town, wrong time, wrong words, wrong body, wrong hands, wrong home.

I mean bomb turning brick to sudden dust. I mean siren screaming aimless into night. I mean gun bucking in eager hands. I mean blade causing muscle to burst like distant thunder.

I mean hand turning body into target. I mean voice lulling child into trust. I mean footsteps like percussionists pounding out time. I mean heartbeat like another person inside the chest trying to tear themselves free.

The horror of why. The sound of that question as it sits on the tongue croaking like a toad.

I mean horror as gunshots down a long hall. Then in a room. Then in a library. Then in another room. Then back in the hall.

Horror in the school, in the business, on the base, in the place of worship, in the car, on the street, in the parking lot, in the neighborhood, on the highway, at the train station, on public lands, in the bedroom, at the splash pad.

The always-more of horror. The never-endingness of horror. Our faces like dry pools. Our skin dull as powder. We want no more of this screaming horror.

Now we hear it. Now we don’t. Now we do. Now we don’t. We are children, every one of us, playing games with our senses.

May we listen. May we see. May we speak.

Walking with Cavafy

Whatever I try to do is fated to turn out wrong / and my heart lies buried like something dead. / How long can I let my mind moulder in this place?

Windy night. Windy morning. Tumbleweeds congregate in my yard like churchgoers who stick with their own kind and bristle at anything unlike them.

Wherever I turn, wherever I look, / I see the black ruins of my life, here, / where I’ve spent so many years, wasted them, destroyed them totally.

I walk from one tumbleweed to the next literally sizing them up. I want a fat one, nice and round, no thorns. I find one I like and carry it high like a torch to my back door. I imagine I’m carrying justice or truth, though it’s just a dead amaranth and I’m just a person living in Toquerville, Utah, trying to make sense of this place before I leave it.

You won’t find a new country, won’t find another shore. / This city will always pursue you.

This is not a city, I think. Not in any real sense. Eighteen hundred people live in this town named after a Paiute Chief who may not have existed. He makes a nice story, though, one of Native Americans and Mormon pioneers living in harmony, so the locals are sticking to it. There are probably as many cows and chickens as humans here. Six cloned while bulls live up on the hill. Two Shetland ponies reside down the street. More than anything, this place is comprised of sandy soils, so many types they each have a name — alfisols, aridsols, entisols, mollisols — not like the basalt, which is just called basalt. Chief Toquer was named after that basalt, so the story goes.

You’ll walk the same streets, grow old / in the same neighborhoods, turn gray in these same houses. / You’ll always end up in this city.

The tumbleweed will stay on my coffee table until I get on the road to Tucson, where I’ll display it as a reminder of the place I’ve left. Well, mostly left. We never leave the places we leave. Didn’t Cavafy say as much in his poem “The City”?

Don’t hope for things elsewhere: / there’s no ship for you, there’s no road.

But I have hope. Those of us who despair must also hope. It’s like a teeter-totter, but with great effort you can sit closer to the fulcrum and find balance. Hope isn’t a thing with feathers. It’s a tumbleweed trying to spread its seeds as far as possible even after it’s dead. I have that kind of hope, one that moves with me and urges me to move. Movement is breath, is heartbeat. I especially love those slabs of highway that make the car go “ga-dung, ga-dung, ga-dung” the way my heart does when I know I’m alive. The roads between here and Tucson undulate like a roller coaster meant for children. They make me nauseated, which is another way of knowing I’m alive, an old way of knowing, a way I may cast off one day as I tumble along.

Now that you’ve wasted your life here, in this small corner, / you’ve destroyed it everywhere in the world.

Then I might as well go anywhere I want, Cavafy. Why relegate myself to this small corner? Why do here what I could do in wilder lands with deeper histories? Where admission is possible and millions of saguaros throw up their arms to welcome the beloved wrecked and wretched with perfect equanimity.

—

The text in italics is from “The City,” by C P. Cavafy.

Rustle and Racket

My husband doesn’t like saguaros. I felt an immediate connection with them. They’re columns of water, not unlike humans. They store what they need so they can survive dry times, deadly times.

Their arms are few or many or long or short or tangled and twisted. One is called Shiva by locals who check in on her and wish her well. She’s as beloved as the wild mustang colt at Salt River who the locals have also named.

Sometimes saguaros grow up and through palo verde trees. Sometimes their arms grow into each other. That’s when they look like they’re dancing or embracing or holding up one of their own who would otherwise fall.

Human, human. Impossibly human. More human than humans, perhaps.

Imagine walking around with woody nests in your hair, the rustle and racket of fledgling crested caracaras who see you before they see much else.

Imagine white blooms erupting from your crown every day for a month before the heat comes, the dry heat, with its days as monotonous as the desert you live in appears, at least at first glance.

Imagine howling nights. Imagine remaining so silent and still some see you as a spiritual teacher, your pleated roots ready to expand for water and more water and more water.

This Canyon

The problem with this canyon is that it doesn’t know it’s a canyon, so it will go on being a canyon until someone stops it from being a canyon.

This canyon has moods. Its moods can’t be contained. It’s cold wind, warm wind, hot wind. It’s the echoes of coyotes howling from the land and hawks and vultures screeching in the air. It takes on all these sounds, all this movement, without thought, without hesitation, without common sense.

We want to put this canyon in a long-term program so it can learn how to be a church lot or a fractional-ownership community. Anything but a canyon. Maybe a golf course or a shopping mall. Maybe a water park or an RV site. We need more of those. What we don’t need is more canyons.

This canyon is a burden to the taxpayer. It never gets any better at not being a canyon. We’ve tried everything we can with no luck. This canyon doesn’t listen. This canyon doesn’t learn. This canyon doesn’t stay on task. It won’t tell us its history. It doesn’t answer our questions. It just goes on and on about rivers and rocks and how it’s millions of years old, all evidence of its derangement.

We can’t help this canyon if this canyon won’t cooperate.

We don’t need any more canyons here in these canyons which are always annoyingly so canyonlike. Canyons should be outlawed. They should be jailed. They should be shocked into being what we want them to be.

This lousy canyon. This maniacal canyon. Such a waste, such a terrible waste.

—

The last sentence of this poem is from the ending of Charles Bukowski’s poem “Paper and People.”

Weaponing Healthcare

Today, my primary care doctor opened my appointment by telling me that he believes I’m a hypochondriac. I’ve survived and/or live with multiple illnesses, including cancer. I live with more than one rare disease, including common variable immunodeficiency, which is serious and life-threatening. I have autoimmune diseases, renal insufficiency, postural orthostatic tachycardia, and arrhythmias. I’ve been treated for atrial fibrillation. I have aortic root and ascending aortic dilations. And I have PTSD and serious, life-threatening, bipolar.

All of this is documented in my medical record at Intermountain, where my primary care doctor works. It’s not in my head. It’s not me imagining health issues that don’t exist. They exist, and I’m attempting to address them. I worked as a medical writer and editor at some of the best institutions in the country for years. When I get a diagnosis or face a health challenge, I do research and have the determination to address the situation however I can.

Today, I was asking about my fasting blood glucose being over 100 for the past two years. That’s diagnostic for prediabetes, but none of my doctors brought the high results to my attention. High blood sugar seems like something I should be able to discuss without being called a hypochondriac. It’s especially important given that my chances of developing diabetes are 3 to 4 times higher because I have bipolar disorder.

I was also at the appointment to discuss my BUN level and (BUN/creatinine ratio). My BUN has doubled in the past 5 months and is above the normal range. Perhaps that’s not an issue, but given my history of renal insufficiency and the fact that lithium, which I started taking at a higher dose 5 months ago, causes kidney disease in about 26 percent of patients, the higher BUN level seems like a valid issue to raise.

Healthcare systems don’t seem to welcome the type of patient I am—one who’s female, has chronic health issues, and has a mental health diagnosis. We wait years or decades before our issues are taken seriously and addressed. By that time, we often have medical trauma because of how the healthcare system has treated us or our conditions have progressed, often irreversibly, because we were gaslit into thinking it must all be in our heads, a point our doctors belabor.

If I can’t approach my doctor for routine care, explanation of test results, or to discuss a health concern—the very things primary care providers are supposed to do with their patients—without the entire encounter being dismissed as evidence of a mental health problem, then why am I even trying so hard.

This isn’t the first time this has happened here in Southern Utah. Another doctor at Intermountain denied the fact that I had atrial fibrillation despite a preponderance of evidence that I had the condition. I was denied the medication I needed because of his insistence that I didn’t have afib. Yet another doctor at Intermountain tried to tell me my diagnosis of common variable immunodeficiency was unfounded despite the fact that I have extensive documentation of that disease from accomplished immunologists who know how to diagnose and treat immune system dysregulation.

I’m tired. I’m tired of this treatment. I’m tired of this sexism, this ableism, this dehumanization. I’m just tired. These attitudes and behaviors on the part of doctors cause unnecessary and severe iatrogenic illness for those of us who are subjected to them. I can’t carry that burden on top of my actual health and mental health issues. I’m tired.

No Hands, No Eyes

I’m dealing with so much trauma that it’s been destabilizing twice now in the past year. I’ve lived with trauma and the sequelae of trauma my whole life, but learning more about my childhood trauma over the past twelve months has been too much for me to process, cope with, or even understand.

Being in Southern Utah triggered a deeper understanding of my trauma. It’s an extremely traumatized and traumatizing place. Living there was like living in a vivid dream, a scary one, one that showed me more than I could process about my childhood, my family, and my father. An alt-right extremist leader who crossed boundaries with her own students didn’t help. A seventy-year-old who sent me an inappropriate photo of himself didn’t help. A trucker who tried to solicit me for sex at a family restaurant didn’t help.

People’s behaviors were so unreal there that I felt like I was being gaslit all the time. Reality didn’t feel like reality. Things that happened on a daily basis were unfathomable.

Law enforcement being sexist, dismissive, and steeped in LDS beliefs and values didn’t help. The domestic violence center only doing phone intakes and scheduling those intakes three days out didn’t help. Their failure to keep their intake appointment with me didn’t help. Not having anyone believe me about any aspect of my trauma or the unfolding situation with my husband didn’t help.

Nothing helped. Nobody helped. Even my therapist violated ethical boundaries by touching me during sessions, almost like she was laying hands on me to remove trauma from my body. She said she could do so because she was also a licensed massage therapist. That’s not the case. She also proselytized heavily during our sessions, diagnosed my husband without seeing him or treating him as a patient, and told me to leave him. When I needed my therapist, she pushed me deeper into fear and exploited my vulnerable state to foist a religious message on me and to dictate what I should do with my life.

My husband didn’t get support, either. Not really. He was shoehorned into the same theocratic system as me. He got messages about the man being in charge, husbands monitoring what their wives do, and so forth. He got a message about everything I was perceiving being untrue. And that’s just not the case. I have legitimate concerns about my husband’s behaviors, including those that also pushed me deeper into fear.

I ended up having a brief reactive psychosis/mania twice, once in February and again in September. That can happen when current traumas are too much for me to bear and my whole complex PTSD web is activated. I’ve been dealing with far too much medical trauma, community trauma, and domestic trauma for far too long. It’s been more than two years since I developed long COVID and the slew of health diagnoses that followed. Two years since I started writing and speaking publicly about the treatment of the LGBTQ+ community in Southern Utah. Just under two years since so much more of my childhood trauma came to light. More than two years of solid stress with my husband, and before that the destabilization within our relationship that the pandemic caused.

I tried so hard to make things work in Utah, to find a place for my voice, my writing, for me as a person. I tried so hard to fight for others so they could also have a place in the community. I tried so hard to overcome diseases and conditions that leave most people homebound. I tried so hard to fight for my marriage and for my husband. I tried so hard to heal from traumas that I now fear I’ll never be able to heal from.

I don’t know what to do. I know I can’t go back to Utah. I know I’m too physically ill and too emotionally destabilized to make it on my own here in Oklahoma. I know I can’t leave my husband behind because he’ll languish in that environment, which he doesn’t deserve. Despite some of his behaviors, he also deserves a chance to grow and heal. I know major changes need to happen so I don’t panic, dissociate, and have brief psychosis every time something else happens that’s traumatizing.

I’ve really never been more terrified, day by day, moment by moment, second by second. My whole world is gone. My whole life is gone. I’m like the speaker in one of my poems who loses everything a little at a time until there’s nothing, not even hands with which to write or eyes with which to read.

Take a Message

So I’m ill again. The usual with a side of falling to the floor hard this evening when my lower extremities tightened and everything from my toes all the way to the middle of my thighs contorted until I looked like something with gnarled roots—maybe Donne’s mandrake—that had been unearthed and hosed off before being tossed to the ground until it could be transplanted elsewhere or fed to the wood chipper or cut into little slices as part of a fiber-filled culinary adventure.

I mean, I know I’m not fibrous. I’m meat and bone. But I’m doing an extended tree metaphor thing here, so just let me be fibrous for the purposes of this essay.

My floor routine went on for several excruciating minutes and I couldn’t get my legs under me and I couldn’t pull my legs and feet and toes back into their proper shapes and relationships with each other and I couldn’t massage the tension away and the pain was like someone had exposed me to a nerve toxin and I couldn’t reach my phone to call my husband for help and it wouldn’t have mattered anyway because he’d misplaced his phone and so I had to scream as loud as I could and don’t worry the neighbors never come when I do that and my husband burst into the room and found me splayed and broken like a cow that’s about to be scooped up from the fecal mud and dropped onto a truck headed for the rendering plant because she’s too sick to walk herself to her own death like all respectable—all good—girls should, even ones with spongiform encephalopathy.

I’m just working the cow metaphor with that encephalopathy reference. Don’t worry, I don’t have mad cow disease. My diseases have other names, and so far at least one has eluded naming. That disease is all experience, the way Hellen Keller’s whole world was before water ran over her fingers and forever changed the way her body and mind met the world.

Reuven Tsur talks about Keller in his theory of cognitive poetics. I’m not making baseless statements about her just to illustrate my point, so please don’t get all, You’re being ableist and using Hellen Keller to do your dirty ableist work, Karen. The name’s Dana, and I’m trying to tell you how bodies break and how we live in them anyway. I’m trying to tell you I took a little spill. I’m trying to put that spill in a larger context that some of you may find important. Bear with me. Bear down. Grin and bear it. I’m trying.

My husband panicked the way he does when he has to confront the fact that I’m seriously ill. He got me up off the floor, then went into a fugue state in which he forgot about everything other than his lost phone. He flitted around in flight mode looking for the phone because it’s easier to be upset about the phone than it is to live through more than two years of thinking your wife could die, on top of fifteen years of intermittently thinking your wife could die, let alone this very moment when you’re seeing more evidence of your wife’s potential death on the horizon or at least more data that suggests whatever’s going on with her isn’t going to go away any time soon, if ever. And what do you do with that as a spouse? How do you live with a splintered wife for the rest of your life?

I almost said upper thighs in the first paragraph of this essay, but we don’t have tiered thighs. We just have the one main set, one main set of thighs. It’s the way I also think I have two noses, when I just have the one nose with two nostrils and the way I always think I have two butts because I have two butt cheeks.

The body is confusing. Taking inventory isn’t as straightforward as it seems. At one point in American history, a window was considered a single pane within a larger window. So a window with six panes counted as six windows. Why? Taxes. Taxes were assessed per pane, so each pane became a window. At least I think that’s true. My rhetoric professor, Dan Mahala, told our class that in college. This was in the ’90s, when institutions still taught actual history—or at least tried to—not the ticky-tacky history being peddled today.

If U.S. politics applied to bodies—which of course it does, mainly those of women and trans and nonbinary folks, but bear with me again for the purposes of this essay—we might very well have been taught that we have two noses and two butts, especially if that meant we could be charged more for lugging all that flashy and fleshy gear around. Two butts! Two noses! How indulgent of you. One of each is subject to the luxury tax! You clearly have spares that are purely ornamental. (Don’t tell the tax collectors about the set of kidneys dangling in our trunks or the lungs or whatever else is doubled up in there like sets of animals shuffled onto a dingy for safekeeping during what looked to be the makings of a pretty big storm.)

All that contrived body taxation would be a real pane, wouldn’t it? I mean pain. And trust me, the body is definitely a pain.

But I digress. Who turns to stone? I’m asking because that’s what my body felt like today. Sisyphus, maybe. You could argue that pushing stones turns him into the very thing he’s pushing: Something that moves but that isn’t quite alive; someone whose stony but who isn’t quite mineral.

Demosthenes filled his mouth with stones to learn how to speak clearly. But that’s not the same thing as turning to stone.

Oh, I know, I know! It’s those who gaze into Medusa’s eyes!

Whose stare must I have returned to be cursed this evening? It must have been someone in my dreams. I’d just woken from a nap when the compacting began, soles first, a crushing invisible force making me denser and denser. I felt the hardening creep upward. The stiffening. The molecular tightening. I couldn’t do anything about it. It was like watching a virus spread through a computer taking out file after file after beloved file and replacing them with junk code.

I realize I can’t make the stone metaphor work alongside my earlier tree metaphor. Adding the computer-virus reference is making things even worse. Let’s just acknowledge all of that and move on. I don’t have time to put the right slant on this truth. (My apologies to Emily Dickinson.) I’m sliding downhill, and everything I write is sliding with me. Besides, wood can turn to stone. I know. I’ve seen it. I have a chunk of opalized palmwood right here that makes my case for me.

That rock is science. It’s fact. And like science and fact, opalized palmwood is beautiful when you place it on a black light in a dark room. It looks like magic and could be passed off as such if your audience doesn’t know any better. A divining rock. A soothsayer’s stone. Not the soft, boring sandstone my body is becoming, the kind of stone miners here tossed to the side when looking for the good stuff like silver and uranium.

But guess what? I tricked you, and you didn’t know any better. Petrified wood isn’t stone. My science wasn’t science, and my facts weren’t facts. Here’s the truth. You ready: Though the phrase petrified wood or petrified tree comes from Ancient Greek πέτρα meaning “rock” or “stone,” literally “wood turned into stone,” petrification doesn’t change organic wood into stone. It merely preserves the wood’s shape and structural elements.

Sometimes language gets things wrong. Sometimes, even the Ancient Greeks got things wrong. Is it so hard to believe that sometimes we get things wrong? That we get things wrong most of the time, actually?

Maybe I’m not turning to stone. Maybe parts of me are just undergoing a change, being preserved. My shape. My structural elements.

My husband found his phone. It was in the garage. He went out there frantically looking for it like a prospector trying to lay claim to a seam of silver in a sandstone reef in a town called Silver City in the 1870s. He cast aside all the piled-up crap garages tend to take on as his world was reduced to two things: phone and not phone.

When he found his phone, the world made sense again. I was in a chair by that time live-tweeting the unfolding disaster. My upper body still worked, which meant I could be a writer and write things down. So I wrote things down just like Richard Siken says we should. What else would you have me do? Come unglued?

This is marriage. This, too, is marriage. Sometimes it’s broken. Sometimes there’s no diagnosing what’s wrong with it. Sometimes it’s all experience and no name and no remedy. Or maybe no remedy is needed because legs are not roots and flesh is not stone and a phone isn’t something jacked out of the Earth for profit or for prophets.

Sometimes a phone is just a phone, and we can use it to hear the voice of the person we love more than anyone else on the planet. Sometimes we can take that call. Sometimes we can’t no matter how much we want to. We just let it ring through to voicemail and hope the love of our life leaves us a message that we can receive when we’re ready.



Zion

Deliver me from the man who ran over a porcupine in broad daylight because of his need to thrust his way forward always forward always faster and always darker, coal smoke billowing from his tailpipe as he hits the gas hard.

Deliver me from that man who saw the porcupine struggling after his back legs were crushed, who didn’t stop, who didn’t take the porcupine to the wildlife rehab on the other side of Flying Monkey Mesa, who didn’t care because black smoke because man because manly because grrrrr because move over here I come like it or not because get off of my road and out of my town and I’ll put my foot in your ass and I’ll mow you down I mean it I mean it look at me I really mean it look at my Gadson flag and my Dixie flag can’t you see I mean business look at my neck veins little lady, pretty little lady, lady why’s there a thought in your head a little tinkling thought about love that’s so silly so outdated so childish like a school bell hey little lady listen here it’s not God’s way for you to think or tell a man what to do a big man a strong man a fast man and you damned well know it so stop thinking just stop stop it right now.

Deliver me from what the porcupine must have felt there in the road on the hot asphalt in the heat so close to the soft sage flanking the road’s shoulder. He got so close but not close enough never close enough for speed for thrill for look I killed that varment woohoo hot damn and never enough blood left in the leaking husk never enough life left in the pressured heart and never enough limp left in the body nobody will ever gather for ever.

Deliver me from those who came after and also didn’t stop. The sedans and SUVS and minivans and trucks and semis and hatchbacks and Outbacks and Elements and motorcycles and RVs.

Deliver me from every one of them. Deliver me from my neighbors. They didn’t stop. They didn’t stop. My neighbors didn’t stop. Too busy doing God’s work to do God’s work.

Deliver me from my own absence as the porcupine struggled, for coming behind too late by hours, maybe, or maybe only by minutes which is even more self-hatred to be delivered from.

Deliver me from rewriting the story so I’m there, so I take the limp, quilled creature in my arms and usher him to safety, to people who care, to angels on this earth who spend all day helping the creatures of this earth. I almost typed heart. Heart is earth. Earth is heart. Same letters. How did I never see that before? Grief brings out glimmerings, doesn’t it? This is how and why we survive grief. No glimmering, no future. No heart in earth, no earth in our hearts.

Deliver me from those who have no earth in their hearts, no heart in their earths.

Deliver me from my revisions my impossible revisions my anger that story only takes us so far into the future because it never changes the past. Our stories are cursed that way as we are cursed.

Deliver me from the cursed. Deliver me from myself as one of the cursed. Curs-ed, say it with two syllables. Say it with me. Curs-ed. Clop along to that languid beat, that dirge. The march of what we’ll all be without love and without hope.

Deliver me from revisions existing only in our minds and not actually changing what happened, what really happened. The porcupine is dead. That’s what happened. In broad daylight. Visible on open road. The driver could have slowed. The driver could have slowed. The driver could have slowed his hellbent smoke-infused take that world roll.

Deliver me from this iron-encrusted place whose heart was lost in the creek, in the canyons, up on the cliffs when … years, hours, minutes ago? How long? How long has it been? Since we came, since we named, since we shamed, since we couldn’t leave couldn’t leave couldn’t leave this place alone?

Deliver me from how long we’ve lived like this, baffled and battled and beaten and battered and branded and broken. How long must I writhe, I mean write, before I write my way out of this failing, flailing, hellish heaven on earth? A minute? An hour? A day? An eternity?

Zion—my great nephew, not the place—deliver me from this land whose name you carry in your pocket on your papers in your heart and in your genes. Yours is the real Zion. It lives inside you, little one. Never deliver me from who you are—from you, my kin, my kind, my kindred. [REDACTED] Pin me here to this tree, the only one that’s safe these days with all the fruit trees eaten bare. The family tree. My tree, our everlasting tree.

As for you, Zion—the place, not the great nephew—deliver me from you. Free me from you. Forget me. You don’t even have to forgive me. If you can’t reverse time and bring that porcupine back to life, if you can’t unwind the clocks that are all wound too tight here warping time and space and hearts and minds, then deliver me. I beseech you. Deliver me from what we’ve made you, from what you’ve become. Please deliver me.