This Ink Is a Suture

I dreamed I made millions writing Mormon erotica.

𒆪𒋆

That translates as Kushim and is the first known record of a person in writing.

The largest known human coprolite is 1,200 years old. It’s 20 centimeters long and 5 centimeters wide and was discovered in 1972 in an ancient Viking settlement in York, England.

It’s weird how old some things are, like murder.

Tonight, a fellow writer asked why I write about Oklahoma and my family’s history there, as if writing about the past and the place that made me who I am is of no value. It’s 2025, and you live in Utah, he said. I write about the present, too. But poets have pasts, and those pasts matter. They inform the present and the future. We live in many worlds and many timelines. Not everything is now, though then becomes now when we breathe life back into it.

I just learned that some canaries were kept in cages with oxygen tanks so they could survive after warning miners about dangerous levels of carbon monoxide.

And this ink is a suture. And this paper is a body. And this poem is a prayer for healing written one stitch at a time.

Will Journavx make me feel like I’m still living in a democracy?

I have no words to meet this moment.

We’re back in Tucson. A northern cardinal, a neighbor, and the latest issue of Meat for Tea welcomed us home. My body hasn’t figured out that it’s no longer in motion.

I’m here to share. I’m here to learn. I’m here for joy, surprise, and to feel awe shoot through me like sudden light. Every one of you is a purveyor of awe. Here, now. Then, again. Always.

I’m waiting for you in spring. Make your way to me through winter.

As you sit on winter’s hard ground, remember that you may be someone’s spring.

And just like that, a poem brings me back to the world.

Your work matters, what you do in the world matters, and you matter. Thank you all for what you create, what you share, and for your kindness.

The House

The house has been doused with gasoline. (You’re welcome in it.) The floor of the house is littered with matches. (Take your shoes off.) The house has no fire alarms. (Have a seat.) The cops don’t respond to house fires in these parts. (Kick your feet up.) The house is on fire now. (Be a love and close the door to save the rest of us.) The house burned down. (We wrote you a loving obituary.)

The loving obituary: We adored them. For some reason, they always looked uncomfortable around us. We did everything we could to make them feel right at home. They died before their time. Sometimes, [insert adjective here] people aren’t meant for this world. We will always remember them fondly.

I wrote this July 12, 2023. It’s about how we treat people we want to exclude while they’re alive versus how we talk about them once they’ve died. I was thinking specifically about how queer folks and those living with trauma and/or mental health issues are treated—and the ways in which the very people who exclude those folks from their homes, lives, families, schools, workplaces, places of worship, communities, and societies take no responsibility for their eventual, often untimely, deaths. There wasn’t anything we could have done is a common refrain. Really? Nothing. Not one thing?

I was also thinking about how it felt for me to live as a queer non-Mormon person with trauma and mental health issues here in Southern Utah, where I was routinely excluded and reviled even in literary communities. The poets who run two separate chapters of the Utah State Poetry Society told me they’d close their chapters down if I ever attended them because my work was inappropriate. I was a member of the USPS at the time and had every right to attend any chapter meeting in the state. Their issue was with my gender and sexuality, not my writing, which they hadn’t read.

I’ve thought about this post a few times since the election, so I decided to share it again. We need to bring the way we talk about the dead and the way we treat the living into alignment.

Neonatal Pig

I moved a cobblestone in the yard and found a western fence lizard attempting to stay warm on this chilly morning. I carefully replaced the stone and apologized for the intrusion.

If you can love a chicken, you should be able to love a human being, but things aren’t always that simple.

I describe my complexion as neonatal pig.

I have so many things to do, but my dog is sleeping on my lap.

I hated the wind when I couldn’t escape the wind. Now the wind is gone. I miss the wind. I love the wind.

Facebook, how would I watch two rescued prairie dogs eat grape tomatoes without you?

Isn’t this why we’re all here? To postpone our own and each other’s departures? From life, I mean. From life.

This stone-heavy ball of hope. This gravel-slick hill before me.


It’s easier to forgive the dead for what they’ve done than to forgive the living for what they’re doing.

That beating? It’s the rhythm of death but also the rhythm of life.

When you feel trapped inside rooms you didn’t willingly enter, I’ll draw clouds on the ceilings so you can remember the sky.

When they run, they run away. They are us or us in other bodies.

Your heart will speak to you one thousand times today. Let it.

It’s hard to find your way when you don’t know where you are, and that’s pretty much how I feel every day: lost and longing but also curious and free—moving instinctually toward where I think I need to go, who I need to be, what I need to feel, and what I need to do.

The terrible reality is that health is more expensive than disease in this country.

Dreamed I attended my own funeral. I looked good.

Terror and awe. The lulling sounds of those words. Terror. Awe. Terror. Awe. A swing twitching in winter’s wind. A wooden metronome on an upright piano. Gauzy drapes sucked into and spit out of an open window.

I did not tar hope’s feathers.

Euphoric from the propofol used in this morning’s colonoscopy, I flop into bed to dream of cake and human kindness.

I love every bird who is singing and every bird who is silent.

Time to Eternity

We live in an ecotone, those of us here in Southwest Utah. An ecotone is the transition between two biological communities. Here, we have three: the Colorado Plateau, the Great Basin, and the Mojave Desert. A triad, a trinity, that perfect number we arrange interiors to and pray to and dance the waltz to.

1, 2, 3. 1, 2, 3.

Look around. Look up. You’re in an amazing place, a sacred place, the kind of place Wendell Berry talks about in his poem, “How to Be a Poet.” He writes:

Make a place to sit down.
Sit down. Be quiet.
You must depend upon
affection, reading, knowledge,
skill—more of each
than you have—inspiration,
work, growing older, patience,
for patience joins time
to eternity.

Patience joins time to eternity. Be patient. I’ve been patient for more than fifty years—fifty going on eternity.

Good morning, all of you. Good morning, all of me. Time to wake up. Wake up to where you live, to who you are, to what you can do.

Ini K’ani

I spent part of the afternoon with a downy woodpecker.

I had a dream about two secret words. I held their names on my lips when I woke, but a waking word entered my mouth and I lost the secret words. They meant, During wars, the only ones left in this small town are the unemployed, and they sounded a little bit like okey-dokey.

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There is a seam in the sky where a backgrounded opacity meets a foregrounded opacity. We have been painted in.

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The female cardinal is neon in this light.

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I caught my dream words this morning before they leapt from my tongue: I am hunting words through an increasingly gentle forest that opens onto a faceless marsh of mallow. Stop, please. Language, stop me. Stop until words make me hungry again. Then I’ll eat them like durian, treaded skins and all.

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Every day I live with this illness is a day for me to take stock. That is how my illness is the gift I never fathomed it could be.

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This season, I have a favorite chipmunk. I should love them all equally, but only one is my darling.

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My words from three dreams ago swam back to me last night, the ones I lost on waking but that reminded me of okey-dokey. The words are “ini k’ani.” I looked them up, and both are Asomtavruli letters used to write in the Georgian language. Ini is the equivalent of an English short “i,” as in “hit.” K’ani is the equivalent of an English “k,” but glottalized. Who knows why I would dream these sounds at all, let alone on two different nights.

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Musical instruments have humble bodies, yet their voices are bold.

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When did the poetry community become a bare knuckle boxing ring?

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Visions are what happens when the mind is ever so slightly batted away from its cultural trappings, when certain centers flash that are typically dull and systematically made duller by the very culture that produces and sustains it. But the visions are still steeped in the culture in which the mind lives. They are not free from it, though traces of free thought can be made out, like the echo of a long overgrown trail within dense forest. As a friend says, visions are “trances and traces.”

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Tra(n)ces.

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Living and dying are not two things. They are one thing. They sit side by side, as intimate as young lovers.

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Moments after the samara wheels to earth, it stands upright, like a ballerina doing a revelé, poised to tunnel the soil with its gaunt root.

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Death is kneeing life in the groin today.

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Sentences make words feel like they have friends.

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My darling chipmunk is staring into a puddle as if it were a reflecting pool.

Facebook posts from March 26–April 21, 2015

A Barn Left to the Field

 

Some people spend their whole lives polishing a lump of coal, convinced they’ve gotten hold of a diamond.

The whole point of living in Kansas is to be lost in the world and to lose the world.

There is definitely more to life than poetry acceptances. For instance, there’s poetry.

Sometimes there’s not much bridge left to burn. Better to let the elements deal with what remains.

When you continue to speak despite the fact that nobody is listening, you must be saying something that is either of no importance or of grave importance.

I am not the world’s ornamentation.

Maxine Kumin says Anne Sexton lived a year longer than she would have otherwise because a priest told her something that kept her going: God is in your typewriter.

The first bird of spring has emerged, but it does not sing. It screams.

I have work to do. I can’t be bothered by small fish who want to rub against my ankles to irritate me or to pleasure themselves.

The buds on the trees are a form of pointillism.

I think I’ll change my first name to an open parenthesis and my last name to a closed parenthesis. My middle name will be empty space.

My body is like a barn left to the field.

If I were an animal, I would crawl off to die on days when my body feels like this. Then I would start to feel better and come crawling toward you. I would be the one with detritus hitching a ride on my flanks. Everything wants to make its way back to the living, even rubble and scraps.

I filled Easter eggs with lines from my favorite poems and hid them at my alma mater with the help of a dear friend. I did this because poetry is action and poetry is love.

Facebook posts from March 25–April 5, 2015.

The Little Garden of Happiness

I’ve, I’ve got a bone / to pick and a crow to pluck. / I’ve got my tail tucked, wound / to lick. I prefer not to talk. / I said, I prefer not to talk. — Andrea Henchey

“At least he didn’t rape me.” That is the kind of logic many survivors of rape and child sexual abuse employ when someone revictimizes them in ways that fall short of outright rape. “At least he only did x and not y” is our way of creating a sense of empowerment and protection in the moment and not allowing the person who has hurt us to strip us of who we are. We feel that as long as it could have been worse, we can still move forward. We can become whole again, or at least we can live with the hope of becoming whole.

I am committed to the fight, not to the spats.

A poet I’ve known for years said her abuse is buried so deep she can’t imagine touching it. I don’t want to live like that, with a splinter that’s made its way to my heart. My voice keeps the splinter from going deeper.

This is not the time for easy conversations.

He who directs his passion upon causes … deprives his passion for people … of much of its fire. — Friedrich Nietzsche

One man’s morality is higher compared with another’s often only because its goals are quantitatively greater. The latter is drawn down by his narrowly bounded occupation with the petty. — Friedrich Nietzsche

Conversation is the only route to understanding and even then, who knows.

Close beside the woe of the world, and often upon its volcanic soil, man has laid out his little garden of happiness. — Friedrich Nietzsche

To be conscious is not to be in time / But only in time can the moment in the rose-garden, / The moment in the arbour where the rain beat, / The moment in the draughty church at smokefall / Be remembered; involved with past and future. / Only through time is time conquered — T.S. Eliot

Before language, my body was a verb.

You’re not a citizen of language or memory, / but I am. — Kathleen Flenniken

Art makes the sight of life bearable by laying over it the veil of unclear thinking. — Friedrich Nietzsche

Maybe a poet friends us on Facebook because they want to market their latest collection, or because their friend’s friend friended us. We might not even be acquainted with anyone beyond that first-level friend, the rest being nothing more than piggy-backed apparent connections which spread out and out from that one person. In this case, a true network is not forming. Instead we are seeing a proliferation of non-networks—collections of strangers that have the appearance of connectivity. And those strangers now have unprecedented access to us. We are no longer invisible to them, either.

I have eighty-four friends on Facebook. I have known sixty-eight of them for years or even decades. Twenty-five of them are kindred spirits. Sixteen of them are among my closest friends. I have school and work ties to twelve of them. I have the same rare disease as six of them. I will love seven of them until the day I die, and I am unwavering in my commitment to them. I have connections with each of them that extend well beyond Facebook: We are bound by shared experience and shared purpose. I know who they are. I trust them. They are neither strangers nor strangers who appear to be friends.

Theorists such as Robin Dunbar posit that our brains don’t allow us to manage more than about one hundred fifty close or relatively close relationships. We just don’t have the ability, even with established and emerging technologies, to increase the mental and emotional requirements to closely follow, and to emotionally and intellectually engage with, more than one hundred to one hundred fifty other people.

Only I can see my list of friends on Facebook. Many people make that list public, but I won’t. I don’t want to give anyone using Facebook—even someone I don’t know at all—the ability to peruse my friends list, message or send friend requests to my friends based on their connection with me, or otherwise create the impression of being something other than they are, which is a stranger.

What happens when we have more than one hundred fifty close or relatively close relationships, even on social media? Robin Dunbar says we can neither closely follow nor emotionally and intellectually engage with our connections. I argue that something else—something more important—happens as well, which is that we give rise to virtual communities which are unsafe, ones in which the bloated network’s intrinsic dysregulation leads to infractions that take on many forms, including denigration, harassment, manipulation, coercion, assault, and even rape. All the while, those who commit the infractions walk among us, glad-handing the network’s other participants, both buttressed and seemingly protected by his or her connection with those members. The perpetrator’s continued acceptance by the network seems, in itself, like a vote of confidence in the perpetrator and also a motion of no confidence against the victim. Who wants to stand up against someone so many seem to stand with? For half a decade, I did not stand up. Even now, I am not standing. Though I am no longer crouching, I’ve only half-risen. If you can’t see me, look down: I’m the one on my knees.

Internal Dialogues

My knees were hung with tin triangular medals / to cure all forms of hysterical disease. — Carolyn Kizer

[1997. Kansas City. Figlio Italian Restaurant, Small group dinner for an iconic poet before her poetry reading. I am in attendance.]

The poet sits down at the table. She puts on her earrings. Clip-ons. She explains that they fall off. She removes them every time she goes outside so she won’t lose them. She tells her dinner companions that the earrings are expensive, not like the turquoise found in Mexico. These earrings are better, she says, because they are from Europe. The food comes. The poet complains that her companions aren’t eating enough. She insists everyone have some of her fish, cutting off a large piece for the person sitting to her left. She puts it on his plate. He eats it. She passes her squid around the table, too, for all to pick at. She orders a bottle of wine. She drinks several glasses and tells her companions about the time another iconic poet tried to rape her. She laughs as she tells the story. It’s the second time today she’s told it. The table orders more wine.

… a man can be always in the wrong and always appear to be in the right, and in the end become with the clearest conscience in the world the most unendurable tyrant and bore; and what applies to the individual can also apply to entire classes of society. — Friedrich Nietzsche

I collect toadstools and hemlock / believing that it’s possible / to be impervious to their properties, / to know only their joys. — Lauren Scharhag

Let us beware of saying that death is the opposite of life. The living being is only a species of the dead, and a very rare species. — Friedrich Nietzsche

We are told that the birds with the faces of women are horribly foul and loathsome. They steal food and they smell. I am half partridge. You can tell by my graying legs and thick skin. I go by the name Stormswift. I go by the name Swiftwing. I have no name.

The internal structure of the bird is elegant. Crop. Proventriculus. Gizzard. Pancreas. Intestine. Ceca. Cloaca. Vent. These organs hang like baubles from a charm bracelet.

I used to think internal organs were ugly. Now I think they’re the most beautiful thing we never see.

The association of singing with women is an inevitable consequence considering the connection between the patriarchal construction and representation of woman first and foremost as a bodily entity and the presence of more bodily elements in singing than in instrumental music. To elaborate on the latter, there is literally more body in the singing voice—”more breath, more diaphragm muscles, a more open mouth”—because of the intensified and exaggerated vocalization when singing. Furthermore, singing is inherently a more embodied, more carnal realm than instrumental music in that the sound is produced within the performer’s body, from her throat, whereas in instrumental music, the sound source, whether piano, violin or others, is placed outside the performer’s body. — Linda Austern and Inna Naroditskaya, Music of the Sirens

First you will come to the Sirens who enchant all who come near them. If any one unwarily draws in too close and hears the singing of the Sirens, his wife and children will never welcome him home again, for they sit in a green field and warble him to death with the sweetness of their song. There is a great heap of dead men’s bones lying all around, with the flesh still rotting off them. — Homer

All I can think of is how fitting it is that in the end / it is your own poisons that get you. — Lauren Scharhag

When there is no movement, there is only a series of incidents that temporarily interrupts the system like electroconvulsive shocks to the brain. When there is a movement, someone else decides what it will be and won’t, who will be part of it and who won’t. The movement becomes a system whose structure mirrors that of the larger system it is attempting to reform or overthrow. The movement is the pill swallowed to counteract the effects of another pill.

When he found my torso, he called it his canoe, / and, using my arms as paddles, / he rowed me up and down the scummy river. — Carolyn Kizer

What is individual consciousness when the oppressor is inside everyone else’s mind?

When I envision it, I see him handling my body as if it were a corpse. I am floating above, looking down on the ruin.

Yes, there are friends, but it is error and deception regarding yourself that led them to you; and they must have learned how to keep silent in order to remain your friend; for such human relationships almost always depend upon the fact that two or three things are never said or even so much as touched upon: if these little boulders do start to roll, however, friendship follows after them and shatters. — Friedrich Nietzsche

When encountered in society, Nietzsche says, intelligent women lose their intellectual amiability and throw a harsh light on themselves, their tactics, and their objective of a public victory. The same women “become female again” and “rediscover their intellectual charm” in a dialogue for two. Charm is a bauble easily broken from the chain. Charm is the cheap way into discourse, nothing more than a token from a strip mall jewelry store.

It was as if I had been cloned, but one of me was all body and the other was no body. The part of me that was body could not move my body. The part of me that was no body had no body with which to move.

After this I’m going to cut out my tongue and use it as fertilizer for all / the flowers I’m going to grow in every window of my house. / I’m telling you there’s an after. / I’m telling you this will end. — Sarah Xerta

My body is not ready to emerge. Where others see rain, I see snow. Where others see spring, I see winter. Let me sleep a moment longer in the arms of Hades, my keeper.

I long to be as clear as the urine of a well-hydrated man.

And the breeze wound through my mouth and empty sockets / so my lungs would sigh and my dead tongue mutter. — Carolyn Kizer

I am in the field. Do not talk to me about the neighboring highway.

I dream myself wielder of the spear, / stunner, tanner, carrier of the bolt-gun. — Lauren Scharhag

When did I misplace myself, what year? Where is my garland of intestines? My skin sack? Who is using my brain as a doorstop?

O what a bright day it was! / This empty body danced on the river bank. — Carolyn Kizer

Mannose-binding lectin deficiency impairs the body’s ability to utilize the immunoglobulins it creates, as well as those imported through infusions. That’s because mannose-binding lectin is what both earmarks and breaks through the hard casing of bacterial, fungal, viral, and protozoan pathogens. You can bring in all the fighters you want, but if you can’t penetrate the source of the problem, those fighters will be reduced to witnesses. Or worse, they will wander, aimless, unaware that the pathogen is even present.

The bird flew through me and emerged as a clot of blood.

Contrary to popular belief, Roman vomitoriums were not places designated for vomiting. They were a means for quick escape. Large crowds could pass through the amphitheater’s vomitorium and into open space.

There’s always something dead crowding something living, like the mouse lying motionless beside two owlets. Like the clapper rail beside the mouse. Like the squirrel beside the clapper rail.

And when I didn’t speak / I became a secret, a testimony / against my own body. — Carl Adamshick

The more I want to speak, the more my mouth burns.

Internal Dialogues

Just as you’ve destroyed your life, here in this / small corner, so you’ve wasted it through all the world. — C. P. Cavafy

Just as your life has been destroyed, here in this / small corner, so it has been wasted through all the world. — M Ross Henry

I like the idea of serving the wholeness of others, / Purer than the laying-on of hands. — Lauren Scharhag

I am at risk of becoming the apath, the element within a broken system that enables the system to continue by tacitly accepting and supporting the role and work of the sociopath. Though I was a victim several years ago, I alone am responsible for the ongoing, relentless process of compromising myself in order to carve out a role in the system. To continue on the same path would have required becoming the very element that is essential for feeding the system’s engine, as the sociopath cannot do his or her work without a throng of apaths to actively support and further that work (or to passively look away as that work is being done). I will not victimize others indirectly. I will not shave myself off in pieces, leave gaping silences out of fear, or turn a blind eye to the truth.

I want to be as spare as an empty table, to be white and plastic and to cast off light as if it’s nothing.

Women … speak like creatures who have for millennia sat a the loom, or plied the needle, or been childish with children. — Friedrich Nietzsche

I want to spend a day not thinking my usual thoughts: / how many warm beds there are in the world and how still my hands are homeless. — Sarah Xerta

Antibodies are one component of the immune system that is designed to identify and destroy pathogens, but that doesn’t always happen. Sometimes, the pathogens are not recognized as a threat. Sometimes the self is seen as the threat and attacked instead of the pathogens. Sometimes the threat is known, identified, but the antibodies cannot work together or with other parts of the immune system in order to overcome that threat. These are the lessons my body as taught me, that the disease process within me mirrors the disease process in our external systems, the systems created and advanced by mankind.

I am the apath. Spend a day as the apath and you are the apath. Spend a moment as the apath and you are the apath. A decade. A lifetime. A year.

I’ve always seen the dust on surfaces.

In the literary community, the commitment should not be to safer and more inclusive spaces. It should be to safe and inclusive spaces.

Pardon me while I cough up this wandering womb.

we / are just like everyone else / trying to build a house out of flames / in a world full of flames — Sarah Xerta

A dry rice cake is stuck inside my dry throat. My body imitates the dry cask model of waste disposal.

Why after the usual sort of social gatherings do we suffer from pangs of conscience? Because we have taken important things lightly, because in discussing people we have spoken without complete loyalty or because we have kept silent when we should have spoken, because occasionally we have not leaped up and run off, in short because we have behaved in society as though we belonged to it. — Friedrich Nietzsche

Browsing the dictionary: closet, cloven, corset, cove, cover. Do you know how many words are a variation on cover? A fungus called covered smut enters through the seed and affects the plant systemically. Passed during copulation, covering disease leads to paralysis and death in horses. The outer garment worn to conceal untidy clothes is called a coverslut, which in itself is another form of cover known as a cover-up. Cover up, coverslut, before you are covered in smut. Will you ever recover from this covering disease? Will you waste away with ease, with ease?

I think the abuser becomes part of the abused more than the abused becomes part of the abuser. With the former, there is a form of chimerism in play. With the latter? I have no idea what is in play. I can’t enter the mind or body of the abuser, other than through my role as the abused.

The loud will take care of itself, and everyone will be able to say / What happened in that direction. But who is looking / The other way? — Alberto Ríos

About suffering they were never wrong, / The old Masters: how well they understood / Its human position: how it takes place / While someone else is eating or opening a window or just walking dully along — W. H. Auden

He appears in paintings. Once, I saw him slumped over the red wool gathered under the arms of Saint John the Baptist. He was just another animal in the wilderness that rises from the dark and returns to the dark. His skin did not cast off light.

The Cove

Music interspersed with static. A static that brambles the mind. I am tired of being on hold.

The music, the static, a form of reprogramming. A piano, faint, in the background. It’s easy to play only the white keys.

The music sounds like it’s coming through water. Like a dream of the Titanic.

Finally an answer, then a transfer to the wrong line. More music. More static.

The music is the song of the abuser, dancing underwater, his suit clinging to his body like kelp.

And coral is a dead dress that tears the skin.

This hold music. Please hold. Just hold. Hold on. Hold me.

Now the word hold is foreign. The music behind the static has shifted to something more hopeful. The music is walking onto the shore, shaking off its water.

Trying to make a phone call to the South is like trying to call another era. Where is the telegraph when I need it?

And when they finally answer, their speech is heavy and slow, as if they’ve been up all night drinking. How can such an outdated processor function in today’s age of quick thought and quicker response times?

I spread molasses on my tongue to match their speech, using my long-suppressed Oklahoma drawl to my advantage. I lace my sentences with phrases they might like. I say “bless your heart” and find myself meaning it.

The indoctrination is working. The static begins to sing.

I ask them to show me the water. They take me to the cove. They ask to be alone with me. The water is static.

I ask them to show me the field. They take me to thick brush.

Their thoughts open like magnolia blossoms.

We talk of Tennessee, its sibilance, the snakes suffocating its midsection.

Tennessee is a single closet where I hid from the man who was made of hands.

We do not talk of Carolina. Sweet Carolina. The South and I will get to that in time. First, I must remove the thorns and bring up the salt I have swallowed.

They ask if I was the first. The first what, I reply. The first to swallow the water, or the first to purge it?

They ask for the name of the person I’ve called to speak with, not knowing the name has already been uttered beneath static. It is in the cove, in the thick brush. I arrange burs into small groups. I label each group: the ones that pricked; the ones that drew blood; the ones that tangled my hair.

A dream of partridges flies through the moment. I tell them the name is Daedalus, master craftsman. I wait for Icarus to fall.

Avoid the cove. Avoid the thick brush. I am being as clear as I can be. I am speaking with partridges in my mouth.

A Greek crime mars the pastoral.

Now he has a name, but is it Daedalus or Icarus?

I am wearing the dress of dead coral. I have a funeral to attend.

I ply the needle until I am stitched into this garment. I am the fixed place, the fixed time, the in-and-out motion of metal. I am the point and the empty head. I will wear my brittle gown to the ball.

 


The line “A Greek crime mars the pastoral” is from Wunderkammer, by Cynthia Cruz.

The last section is in response to Friedrich Nietzsche’s observation that “Women … speak like creatures who have for millennia sat at the loom, or plied the needle, or been childish with children.”