Vocational Gratitude and the MFA: A Rebuttal of Sorts to Ryan Boudinot

When I was getting my MFA in 2007, I found myself enrolled in a teaching practicum designed to help me and other prospective MFAs and PhDs on fellowship learn the basics of teaching freshman composition. One day in class, a fellow student raised his hand in response to a question the instructor had asked about the best ways to get students thinking and writing in an exploratory manner and said: “Well, does it matter? They don’t have anything interesting to say anyway.” The comment, deployed with smugness and free-floating antagonism, struck me as terribly depressing. At the time, I was not a newbie in the classroom — I had taught creative writing and English in various forms for roughly 3 years — but neither had I approached the Irish-coffee-sipping, annotating-with-expletives stage in my career that is prevalent in so many satires and, sadly, real life episodes of veteran teacher-hood. Eight years of adjuncting later — first in New York, then Boston and now New Orleans — in which I have taught everything from Sophomore English and Business Writing to Introduction to Creative Writing at the secondary, undergraduate, and non-traditional levels, that throwaway comment still tears at my nerves.

While the gap between college freshman and creative writing MFA students is considerable, novelist and erstwhile-teacher Ryan Boudinot exhibits a similar brand of contempt in his feature for The Stranger: “Things I Can Say About MFA Writing Programs Now That I No Longer Teach In One,” which caused much strenuous debate among book people on the internet this week. That said, I did find myself laughing (darkly) a couple of times over the course of reading Boudinot’s article and some of his points are incredibly valid — especially what he says about the importance of “woodshedding” as an aspiring writer on which he, wisely, ends his screed: “That’s why I advise anyone serious about writing books to spend at least a few years keeping it secret. If you’re able to continue writing while embracing the assumption that no one will ever read your work, it will reward you in ways you never imagined.”

Sound advice.

Moreover, I would imagine that Boudinot intends his article to come as a refreshing breeze of truth-to-power in the swamp of glad-handing and back-pattery which is our present literary moment; that he is bringing the antics of Daniel Tosh and/or Bill Mahr to the book-world at long last; and that by “shooting from the hip” and “telling it like it is” when it comes to the MFA-circuit he is giving vent to the prevailing dissatisfactions of his colleagues.

Fair enough.

I am somewhat of a crank myself, especially in the glow of my computer screen. A good diatribe can be good for the soul whose compass is, by and large, decency pointing. Mark Twain, Edmund Wilson and Edgar Allan Poe were all of them fantastic at it.

What I did, however, find pernicious and inconsistent in Boudinot’s article are the assertions he makes that degrade his “hardworking, thoughtful” former students and by extension the teacher-student contract at large, while severely limiting the breadth of the greater literary community.

Before he is even properly out of the gate, Boudinot writes: “The vast majority of my students were hardworking, thoughtful people devoted to improving their craft despite having nothing interesting to express and no interesting way to express it.” Then, under the first section heading of his article? listicle? essay? blog post? rant? titled, “Writers are born with talent,” he goes on to say: “Either you have a propensity for creative expression or you don’t… It’s simply that all writers are not born equal. The MFA student who is the Real Deal is exceedingly rare, and nothing excites a faculty advisor more than discovering one. I can count my Real Deal students on one hand, with fingers to spare.”

Well, fine. Apart from the murkiness of defining true “talent” and what Boudinot calls the “Real Deal,” not to mention the self-importance of the notion that “faculty advisors” like Boudinot are there to “discover” talent as opposed to, say, nourishing it in their students — in a contradictory turn, Boudinot titles a later section heading, “You don’t need my help to get published” — it’s unclear at whom the campaign is directed.

If directed at students, well, then that’s a shame. There is probably one, if not multiple of Boudinot’s former students out there somewhere hanging their heads in embarrassment and self-loathing for allowing themselves to be taken in by him on the basis of collegiality and mutual respect.

If directed at writers, well, then we can take it. Nothing worse has been said about us in Goodreads reviews or, for that matter, writing workshops. And very few writers or readers have been laboring under the delusion all their lives that a story by Joyce Carol Oates (hardworking, committed) is equal to one by Flannery O’Connor (talented, revelatory).

And if directed at MFA programs themselves, well, then good luck. While stating that you cannot teach someone to become a good writer is not unreasonable in and of itself, it is by no means prohibitive of trying and is, furthermore, predicated on a few things you cannot reasonably assume about people obtaining an MFA: 1. That all of them enter into a program to become famous writers. 2. That pointing out such a fallacy is going to effectively discourage anyone from obtaining such a degree. 3. That there are no other tangible benefits to getting an MFA — a graduate degree in the study and practice of literature — apart from pursuing ever-elusive “Real-Deal-ness” and the skillset that will enable you to write that singular story, or poem, or essay which will enable you, in turn, to become a working writer with a publication bio.

Did I get an MFA in fiction?

I did.

Am I still paying loans?

You bet.

Do the collective profits I’ve made from now two books of fiction and a slew of publications amount to an infinitesimal fraction of what I spent on said degree?

On Garth Risk Hallberg’s advance, I declare it.

And yet even if I had never been published — even if I had never been told by my wonderful and nurturing professors that I possessed a drip of “talent” — even if I had “woodshedded” every last bit of the Cormac-McCarthy-redolent juvenilia I produced in the course of 4 workshops and 3 post-curricular faculty advisements — even then, I still would’ve happily not attended my MFA graduation ceremony feeling privileged and enriched to have had the luxury of devoting myself with boozy asceticism to two years of living and breathing my craft. (It may be unfair of me to assume that Boudinot is one of those writers for whom the process of sitting down in his pajamas to commune with the denizens of imagined worlds is an inexorable agony he would not wish on anyone.)

Yet here’s the crux with Boudinot’s article. He doesn’t take aim with precision enough and he isn’t assertive enough in his ribbing; he’s not going to take down the MFA blimp or else, if he is, he won’t come out and say it. Flippantly proclaimeth he: “Here are some of the things I learned from these experiences.” His words are contemptuous and harmful, I think, because they take no proper shape. They are interested in “woodshedding,” in Boudinot’s terms, his students, the MFA system, bad writing, among a host of other fears, yet nothing emerges from that conflagration redemptive or otherwise. Clickbait accomplished.

I subtitled this piece “A Rebuttal of Sorts” because you can’t argue against a non-argument. Boudinot’s freeform mean-spiritedness does nothing but make bookish people feel crappy.

Case in point the subject heading: “No one cares about your problems if you’re a shitty writer” — one in which section Boudinot states, “Just because you were abused as a child does not make your inability to stick with the same verb tense for more than two sentences any more bearable. In fact, having to slog through 500 pages of your error-riddled student memoir makes me wish you had suffered more” — and then, with un-self-conscious irony, “It’s not important that people think you’re smart.”

Another of Boudinot’s maxims: “If you aren’t a serious reader, don’t expect anyone to read what you write.” In this section, after citing an incident in which Boudinot assigns an especially thirsty “Real Deal[er]” “three big novels for the period between semesters” “almost as a joke” — he chooses David Foster Wallace and Thomas Pynchon with a dash of Roberto Bolano, though what these authors’ most tumescent works are liable to teach a fiction MFA about crafting a competent short story, the understandable standby of such programs, is unclear — Boudinot says that, “Students who claimed to enjoy ‘all sorts’ of books were invariably the ones with the most limited taste. One student, upon reading The Great Gatsby (for the first time! Yes, a graduate student!), told me she preferred to read books ‘that don’t make me work so hard to understand the words.’ I almost quit my job on the spot.”

The Anglo-centrism and fuddy-duddy-ness of this statement withstanding — has any one ever lapsed into premature brain-death from not having read The Great Gatsby, one of the most overrated “classics” I can think of? — Boudinot’s assertions here smack of superciliousness and vainglory. Just what is he railing against in this passage? The decline of American culture at large? Writers just getting their sea legs as readers? The students who looked up to him in the low-residency MFA Program in which he was teaching at the time, whose Fitzgerald-deprived coarseness threatened to unseat the cradle of his art?

West-Eggers, clearly, every one.

Which brings me to what, as a reader and writer, I suspected the gist of this piece really was. By launching jibes at incurious readers and talentless writers Boudinot seems to be distancing himself from the notion of writer-as-vocation, a phenomenon for which the proliferation of MFA Programs feasibly could be held to account. The logic goes that if you can go to school to learn, say, how to weld or salvage dive, then you can also go to school to become proficient in creative writing, which Boudinot sees as an insult to the vaunted craft and moreover futile, “Real Deal[ers]” excepted.

Because Boudinot’s craft is exalted, elusive — a proving ground for real-ass minds. Fake-ass ones need not apply.

Yet by viewing writing as a craft that chances are you’ll fail to learn, Boudinot is doing something as damaging to education as he believes is being done to the craft of writing. Namely, he is doing what I have seen done by dozens of parents of students at the private schools where I’ve taught and by dozens of students once they arrive at undergraduate institutions: viewing education as a means to an end instead of a valuable end itself. Boudinot seems to think about MFA Programs: if you won’t emerge from one a successful working writer, why bother?

What he doesn’t realize is that by making writing and writing know-how into instruments that fail he is pushing them further into the vocational camp, and further away from the profound alchemical mystery he makes them out to be. And in the end, is that such a bad thing? If writing is in its essence a deep-sounding of human experience in all its variety, unreality and inconsistency then why would we not want to deepen the pool of those who would practice it to people who, yes, haven’t read The Great Gatsby, to people who start writing later in life, to people with chaotic day-to-day lives who could use some advice from experienced writers on how to make room for the practice they love, to people who don’t have the verve of Colson Whitehead but find their voice in Larry Brown?

No matter which way you decide to look at it, writing in its earliest stage takes the form of an apprenticeship, learned and rehearsed. Whether this apprenticeship takes place between the writer and her dog-eared copy of Beloved, and the writer and the MFA professor she pays to read and comment on her work makes little difference. Apprenticeships leads over time to vocations and vocations, worked hard at, amount to a life.

MFA Programs and the teaching of writing make a sacred space for such practices in a culture that decreasingly values words, stories and the exactitude of nuanced thought. They are not a long con on the part of universities, as Boudinot implies, but an opportunity for people with stories to tell to see those stories and the making of them through the lens of craft and sustained practice. If the writer so wishes, they’re there for a price, even if the results never make it to print.

The professor who would come to be my mentor in the MFA Program I attended began our first workshop together in a way I will never forget. He told us to view workshop and the greater program of which we were part not as something medicinal, engineered to intravenously alter our creations into some predetermined shape, but rather as one of “the last great collective art forms,” whereby the writing professor along with twelve fellow writers around a table rethink and refigure a story together.

“In this way,” he said, “we are writing as one.”

I do believe those were his words.

How Leonard Nimoy’s Spock Taught Me to Be a Writer

If I’d been raised with any sort of religion, Spock would have been my family’s patron saint of the dictionary. Sticking a grade-schooler in front of Star Trek might lead to a brief obsession with spandex, but with me it also meant absorbing tons of non-grade school words. From “purview” to “enmity” to “geneticist” to plain-old “stoic,” the scholarly verbal style of Mr. Spock made my child-self even more bookish than I already was. But my connection with Spock went beyond words. Because while Leonard Nimoy’s performance as Spock did make me love books differently, he also taught me about the inherent coolness of being your own brand of brainy outsider.

Leonard Nimoy’s recent passing has made a lot of us nostalgic about his impact on pop culture and all of our lives, specifically. In competition with all of television ever, the various Star Treks have the monopoly on smarty-pants, bookish characters, and among those characters, none were more intelligent or more sophisticated than Mr. Spock. Spock is regarded as the great brainy scientific guy of his universe, but really, the character is a little more nuanced than just being “the smart one.” Instead, Spock is the representative outsider in a universe of outsiders. If Star Trek was long regarded as something only for nerds (outsiders) then Spock was the Trekkie who lived in Star Trek, often mocked by his friends and colleagues for his inherent “otherness.” Nimoy’s portrayal of this kind of outsider appealed not just to “geeks,” but people of mixed ethnic heritage, too. His hopeful commiseration with a biracial young fan back in 1968, recently resurfaced, illustrating just how much people benefited from Spock for identification and comfort.

In the narrative of Star Trek, Spock is a biologically half-human/half Vulcan among people who are full-on humans. In this fictional future, Spock’s status as an officer in Star Fleet is eschewed by his dad because it breaks with Vulcan tradition; father Sarek wanted Spock to go to the Vulcan Science Academy. If you’re a kid who’s ever told your parents you want to be a writer instead of having a “real career,” you know what this is like. By being an actual space-alien who is both alien to humans and sort of looked-down on by his own people, Spock rocks the whole Groucho Marx-not-being-part-of-a-club-that-would-have-him-as-a-member-thing really hard.

And yet, the writing on Star Trek was better than you can believe. Mr. Spock could easily have been reduced to comic relief; a fish-out-of-space-water played for laughs. True, in some of the 60’s Star Trek’s most wha-wha moments, the crew of the Enterprise laughs heartily at how much Spock “doesn’t get it.”But those stumbles are trumped by the fact that Spock is so much more well-read than Captain Kirk, Bones, Scotty, and even the guy named Chekov. Here’s a guy who can quote from any philosophic text and most of the western canon literally without blinking an eye (though occasionally arching an eyebrow). The half-alien among a group of smart humans knows more about “their” books than anyone else. Spock has read Dickens and likes him. He’s brushed up on his Shakespeare and insinuates that he is the literary (and maybe biological) decedent of Sherlock Holmes. If you were in the minority of being bookish growing up, it was pretty easy to locate yourself in Mr. Spock.

But Spock was the beginning of Geek Chic, which means Spock’s brand of bookish hipsterdom isn’t arch despite all the eyebrow arching. Though you could call Spock a sexier Sherlock Holmes from Outer Space that would be doing him a disservice because he’s more of an original character than that. He’s stoic and detached from his emotions partially because he’s born that way, but partially because it’s the only way he can figure out how to function. As a little kid, I was teased a lot for having a dorky gait, nerdy clothes or nerdy interests. Both laughably and painfully, I can remember confronting playground bullies by telling them that throwing rocks or dirt clods at me wasn’t “logical.” This paraphrasing of Spock’s favorite subject — logic — is an obvious defense mechanism as a little kid. If you pretend not to have feelings (like Spock does), you can’t get those feelings hurt. Spock isn’t a cool nerd because he’s affecting anything at all. He’s a cool nerd because he’s so obviously fucked up, but doesn’t really give a shit what you think of him. He does this because — for the most part — he’s totally in control of his emotions.

This is why the best Star Trek episodes deal with Spock totally losing it.

Whether it’s his hormonal breakdown in “Amok Time,” clashing with his father in “Journey to Babel,” or his noble sacrifice in Star Trek II: The Wrath of Khan, Spock is best liked by audiences when he’s being forced to deal with the kind of stuff brainy artists try to control: raw feelings which can’t be explained or contained. When I was in fourth grade I proudly said my favorite book (like of ALL time) was a Star Trek novel called Yesterday’s Son, written by the wonderful writer A.C. Crispin. In it, Crispin postulates that Spock has an illegitimate son living in the ancient past of a slightly barbaric planet. When reunited, Spock and his son “Zar” (cool name!) do not get along. As a fourth grader, this novel blew my mind because I had no idea who I was supposed to side with. (I was also fuzzy on how Spock could have a kid he didn’t know about, but whatever…) Why was my nerdy hero Spock being saddled with responsibilities of adulthood? At this point, I thought his primary job was to zip around space with his best friend Captain Kirk, what was the deal with all the soul searching? Perhaps there was more too storytelling than big adventures. Spock and Star Trek made me wonder if all of this was just a little more real than I’d previously assumed. After this, one of my earliest short story attempts was straight-up Star Trek fan fiction. In it, a 10-year-old boy (guess where I got that idea) was imbued with Spock’s “katra” (his soul.) In Star Trek III, Spock’s katra actually rattles around in the head of his good friend Dr. McCoy, so I figured someone like me could probably get Spock’s soul, too. If a 5th grader was harboring Spock’s soul, would anyone really know? How could you prove it? Or, more interestingly, how could anyone prove that I wasn’t Spock?

In one of his last interviews with Hero Complex for the LA Times late last year, Leonard Nimoy noted that from an early point, he realized that the character of Spock had a fantastic “interior life.” This strikes me as being 100% correct and exactly what is so compelling about the way Nimoy conceived of and created this fictional person. If you were so full of passion, but you didn’t really know what to do with it, you might come across as stoic, too. Among my writer-friends, I notice I’m one of the more loud-mouthed ones at the party, but among non-writers, I’ve become more tight-lipped as I’ve grown older. More stoic. More Vulcan. My emotions, I find, have a place in my writing, but sometimes incorporating them healthily into my life is hard. Nobody struggled with this more than Mr. Spock.

I think most writers (and other artists) are all more like Vulcans than we care to admit. We aren’t inherently cold and emotionless, but instead, compartmentalized with our feelings. In the fictional history of Star Trek, the Vulcan race was once even more violent than the human race, before everybody got their act together. Meaning, Spock is suppressing and controlling all sorts of inherently destructive impulses. But he channels that (healthily or not) into his work. This vortex of chaos keeps him going, which is why we love him. Our interior lives are often a vortex — and sometimes that vortex is Star Trek style, like the creature who can drive you insane if you look directly at it in the episode “In Truth is There No Beauty?”. This alien thing — a Medusan — supposedly makes you insane because it contains too much truth. We never saw much of Spock’s creative output (a song played on the Vulcan harp here and there) but as a prose writer, I think Spock would have been uniquely equipped to handle the kind of too-close-too-home action that being a writer requires. After all, he looked into the vortex of that Medusan truth monster and lived to tell the tale.

Ultimately, Spock’s interior life and personal conflicts exist because we believe Spock exists. Meaning, had Leonard Nimoy played his character with an ounce of sarcasm, the complexity and identification many of us had with this character would not have materialized. Spock wasn’t just a metaphor for our interior lives, he was a real person. We will all miss Leonard Nimoy. He was a fantastic writer, director, husband, father, philanthropist, and of course, actor. But in rendering the paradoxically confused confidence of Spock, he made many of us Stark Trek fans into artists, thinkers, and writers. Which if you allow yourself to consider for one second, is totally and completely, fascinating.

REVIEW: Girl in a Band by Kim Gordon

If the name “Kim Gordon” means nothing to you, and the title of her memoir, Girl in a Band, doesn’t spark interest, then maybe it will be the cover that draws you in: a New York City subway car, Gordon’s slightly upturned chin, messy blonde hair, Taurus band shirt. She looks faintly down her nose at the camera and maybe you think, as her fans always have, that this woman is afraid of nothing.

“The music matters,” Gordon writes in the opening pages of her memoir, “but a lot comes down to how the girl looks. The girl anchors the stage, sucks in the male gaze, and, depending on who she is, throws her own gaze back out into the audience.”

Kim Gordon and Thurston Moore founded the no wave/noise rock band Sonic Youth in 1981, going on to produce a number of seminal records including Daydream Nation, EVOL, and Sister. When Moore and Gordon married in 1984, the couple cemented themselves in indie rocker lore as being the ones who made it. “I guess it was love at first sight,” Gordon is quoted as saying in Michael Azerrad’s Our Band Could Be Your Life. But in October 2011, Sonic Youth’s label, Matador, issued a devastating statement saying the couple was separating.

For New York, Nitsuh Abebe wrote, “Picture hundreds of thousands of indie-rock fans learning that their parents were getting divorced.” Elissa Schappell said in Salon, “What’s scarier than a couple deciding — after 30 years of being in a band they created, 27 years of marriage, 17 years spent raising a child — that now they’re done with it?” And on a street in Greenwich Village, my boyfriend turned to me and only half-joking asked, “If Kim and Thurston can’t make it, how can we?”

Girl in a Band begins at the end: the final Sonic Youth concert in Sao Paulo. “Marriage is a long conversation, someone once said, and maybe so is a rock band’s life. A few minutes later, both were over.” Gordon rewinds to her childhood, recalling a youth spent in Rochester, on the Klamath River in Oregon, and also in L.A., Hawaii, and Hong Kong. Gordon notes that her ancestors were pioneers; whether this is to draw a connection to her own travel, or her music, either stands. She also introduces her brother and childhood tormentor, Keller: “No matter how hard I tried, I could never not react to Keller, but neither could I depend on my parents to protect me or take my side…Maybe that’s why for me the page, the gallery, and the stage became the only places my emotions could be expressed and acted out comfortably.” But later, Gordon sourly recalls Keller as being the beginning of her problems with Thurston: “The codependent woman, the narcissistic man…It’s a dynamic I have with men that began, probably, with Keller.”

As if not knowing where to go from there, Gordon changes course to reflect on the songs, albums, and ”times I have the most to say about or remember best.” The transition is clumsy and begs the question why Gordon didn’t compose the entire memoir in such a fashion to begin with; instead, the opening 130 pages are reduced to a sort of extended introduction that doesn’t quite work. Later, Gordon returns to what is increasingly the drive of her memoir: her problems with Thurston. She finds out about his affair through a text message: counseling, promises, and lies follow. “Someone told me later she would have been happy seducing anyone in the band,” Gordon writes of the ‘other woman,’ who she never calls out by name (but is known to be the art book editor Eva Prinz). “In fact, I was the first one she pursued.” Gordon goes on, painting an increasingly ugly portrait of Thurston’s lover: “Everyone who met her or encountered her had the same toxic, dark reaction, the same feeling of ‘What was that?’ as if someone, or something, was trying to take them over.”

At one point, when talking about New York City, Gordon observes that, “It’s hard to write about a love story with a broken heart.” It’s unclear how conscious she is that this is exactly what she’s doing. In fact, to someone unfamiliar with Gordon’s career, Girl in a Band might feel like petty tattling: look what a horrible man my ex-husband is. Although she ventures into talking about the music and art scene of New York, it is often with the same nasty renunciation: “These days, when I’m in New York, I wonder, What’s this place all about, really? The answer is consumption and moneymaking…New York City today is a city on steroids.” Gordon goes on to rant that, “Today we have someone like Lana Del Rey, who doesn’t even know what feminism is, who believes it means women can do whatever they want, which, in her world, tilts toward self-destruction, whether it’s sleeping with gross older men or getting gang-raped by bikers. Equal pay and equal rights would be nice. Naturally, it’s just a persona. If she really truly believes it’s beautiful when young musicians go out on a hot flame of drugs and depression, why doesn’t she just off herself?”

Even the title of the memoir, Girl in a Band, is tinged with Gordon’s bitterness, a nod to her least favorite question: “What’s it like being a girl in a band?” Yet Gordon is so much more than the ex-wife of Thurston Moore, or just “a girl in a band”: she is also a visual artist, the producer on Hole’s first album and friend of Kurt Cobain, creator of the fashion line X-Girl, and has acted in films by Gus van Zant, Todd Haynes, and Oliver Assayas as well as episodes of Gossip Girl and Girls, not to mention numerous musical acts. But despite a long and inspiring artistic life, Girl in a Band always seems to return to the affair. Even as Gordon recognizes that she is writing with a broken heart, she alienates the readers who are–despite her skepticism–more interested in Gordon herself than in any gossip or accusations.

“You’ll never know what I feel inside,” Gordon vows in Sonic Youth’s “Little Trouble Girl.” But now that we do, the spite and hurt might make us wish we’d never asked.

Girl in a Band: A Memoir

by Kim Gordon

Powells.com

ESSAY: Other People by Emma Törzs

Once, when I was twenty-two and working in a liquor store, an old white woman came in and told me her son had died in the Vietnam war, and his body been flown home. She wanted badly to see him one last time, but though she begged and begged for a viewing she was told by military personnel that his face had mostly been destroyed, and she was not allowed to look. “They were trying to spare me,” she said, “against my will.” So during the service she tore down the aisle and ripped off the flag and pushed open the lid of his coffin, and inside was a dead Vietnamese child, not her son, his small corpse wrapped in a green wool blanket and his face perfectly intact. “They sent us hundreds of dead children,” she told me, “and none of them were ours.”

She was an alcoholic, one of many regulars who stood waiting outside our doors before we opened at nine a.m., their backs to the blood-freezing cold of the Minnesota wind, breathing into their hands and peering through the window at me as I counted the register. I’d started working at the liquor store as a direct result of being fired from a different job, a café in Uptown where I’d been late every single day of the three months I worked there. I’d caused a terrible scene in the office in front of my embarrassed managers; not an impressive you-can’t-fire-me-I-quit-scene, but the kind with guttural sobs and mucous pooling first in my palms, then running silver down the cuffs of my sleeves. That evening my friend took me to the liquor store and I broke down again in the whiskey aisle. She led me to the counter by the wrist and presented me, deflated and soggy, to the guy at the register. “Do you have any specials for people who’ve just been fired?” she asked.

He gave me an airline serving of Jagermeister and a job application. Soon thereafter I began. My co-workers were all dark beards beneath woolen beanies, and one other woman who was twenty-eight and had recently lost her virginity. “Now I’m really trying to slut it up,” she said. Sometimes certain Somali men would ask us, “What do your husbands think of you working in a place like this?” and we would say, “Who’d be crazy enough to marry us?”

The store had recently been stung by undercover underagers and hit with a sixty thousand dollar fine, so we were now required to enter a birthday for each patron in order to unlock the computer and process the order. These men who asked about our husbands were often the same men who, when I said, “Date of birth?” would answer, “9/11,” and stare set-faced at me as if waiting for hysteria. I might have been nervous, except often enough their hijab’d wives came in with them and stood a pace behind their husbands’ shoulders and mouthed sorry to me, smiling, shrugging, rolling their eyes; what can you do?

“I thought Muslims didn’t drink,” I said to my co-worker.

“When has God ever stopped anyone from being an asshole?” she said, having her own conversation.

What can you do? My boss was miserable, and slunk into the basement to smoke weed when things were slow. He was the son of the owner, destined to inherit the beer dynasty, and when I had a headache he advised me to duck behind the counter and take a shot of sour-apple Pucker. “Go on,” he said, “I won’t tell.” He reported only to his sister, who came in every few weeks to walk the aisles with her lumpy long-haired dachshund, trailing judgmental fingers over dusty bottles of Boone’s Farm and telling my boss he was worthless; meanwhile the dachshund hunkered down to take a shit by the Captain Morgan’s. He’d glance at me mid-business, and then turn deliberately away, his little doggy face shamed but determined. This was how I felt the whole year.

“You’re just another white person feeding booze to the Natives and ruining our lives,” said Wheelchair Mike, before he threw up all over the carpet. He came in the next day with his grandson to buy vodka and to apologize for the vomit, and led the kid over to the newly-Lysol’d spot of rug in front of the counter, pointing, saying, “Here’s where it went down, but you can barely even tell.”

“It’s always so nice to see you,” said Stefan, in his gentle, choir-boy voice. He’d been an atomic physicist before his eyes and hands were blown away in an experiment gone wrong, and a rare operation had separated his ulna and radius so now at the end of each arm he had two enormous fleshy pincers, with which he held his white cane and his plastic flask of Early Times.

“Today’s the day,” said Lotto Jackass, who never knew when he was being made fun of. “You yahoos are gonna wish you were me.”

“Gonna haul it in big, huh?” said a bearded co-worker. “Gonna blow your whole fucking paycheck on lottery tickets and then make it all back, huh? What’re you gonna buy with that dumptruck of money?”

“I’m going to save it,” said Lotto Jackass, licking his fingers and counting out a stack of one-dollar bills. “And I’m not going to share it with any of you, either.” He was about half my size, with lots of shiny grey hair and a nine-month stomach. Desperate, unpleasant eyes, like two beetles paddling frantically on their backs in a puddle of filthy water. The gambling addicts were the real heartbreakers, the customers we pitied so strongly we despised them: they were so much more pathetic than the alcoholics, because the gamblers had hope. They were the Queen’s mirror on our own futile, repeated actions towards happiness.

“I don’t know where my son’s body really is,” the old woman told me. “Or if he ever really died. I’ve been searching and searching.”

I asked my friends and the internet, “Is it true? Did the US government send back anonymous bodies instead of American soldiers’?”

“No,” said the internet.

“It’s a good story,” said my friends.

Ostensibly why I took the job in the first place: for good stories, none of them mine until this moment. My own went like this. Nights, I’d sit hatted and gloved in the cement-floored back room with my co-workers, drinking squat bottles of Mickey’s and waiting for my best friend to come and drink with us before walking me home down the ice-paved desertion of 27th avenue. Past the moonless hollows of Matthew’s Park, past the La Perla factory where we sometimes hauled trash bags of misshapen tortillas from the dumpsters, and past the soup-smelling hall of our ground-floor two-bedroom, which housed five people, two of whom lived in a pile of blankets beneath our dining room table and all of whom were young and discontent and ready to move on, but where? One of us would get high in the evenings and pound out childhood memories into a typewriter. One of us drank a liter of Coke every day and made a fortress of empty Little Caesar’s Hot-N-Ready boxes. One of us played the same three chords on her guitar over and over until there was no music left to it. We had hope. We still do.

“Criminal, what they did to us,” said the old woman. That day she had a blackened eye, and from the swollen eggplant lake of it she peered across the counter at me. “Can you imagine weeping over the grave of somebody you’ve never even met?”

Of course I can. In my role-plays of grief I have felt loss on almost every level, and I have cried uselessly for anyone. A body standing in for a body: does it matter, in the end, which body we bury?

Yes. But tell me your story and I’ll cry for you, too.

Sunday Sundries: Literary Links from Around the Web (March 1st)

Looking for some Sunday reading? Here are some literary links from around the web that you might have missed:

A.N. Devers gives a primer on the fantastic fiction of Kelly Link

Jedediah Barry on books that double as labyrinths

Some controversial thoughts on writing from an ex-MFA teacher

An interview with the publisher of NYRB Classics

When whimsy becomes a weapon: Rob Spillman on Miranda July

“We’re all exploited here”: editors talk about paying writers

And an infographic on the day jobs of famous writers

A new journal of illustrated fiction for your pocket launches today

Is Jim Harrison the Rodney Dangerfield of literature?

Alexander Chee reviews the new Jonathan Lethem and talks about the pleasures of minor works by major writers

Kiese Laymon reviews the new Paul Beatty, calling it one of the most important books of the 21st century

Sixpenny Magazine: a new journal of illustrated fiction

We at Electric Literature are always interested in combining fiction with digital innovation, so were excited to hear about Sixpenny Magazine, a new journal of “illustrated stories for your pocket.” Sixpenny takes it’s name from the “everyman” sixpence magazines of yore, but adapts the format for the digital times. Each story takes six minutes to read, and the first issue will have work from Bill Roorbach, Judy Chicurel, Max Allbee, and more. The magazine launches on March 1st with an event at NYC’s Bowery Poetry Club.

We asked publisher Kate Thomas a few questions about the journal:

What motivated you to start Sixpenny?

Elizabeth [Leonard] and I wanted to have something to read on a smartphone that wouldn’t make us feel dirty after we read it, like more Kardashian news for example. We wanted something that would bring substance to the in-between parts of our days and we love literary fiction and I love graphic novels. We wanted something that was inclusive and far-reaching, and everything brewed together to make Sixpenny. Every story takes about six minutes to read.

What role do you see the magazine having in the literary world?

We’d like to see literary fiction be subject to a broader criticism, outside of the literary and academic world. I do a short story book club with my non-writer friends and it works really well for a busy lifestyle, but initially it was difficult for my friends to feel as if their opinion was worthwhile because they didn’t have much experience with short fiction. There was an “otherness” about short stories that I’d like to see go away with Sixpenny, because literary fiction is such a life enriching thing and I think everyone could use more of it.

What is the difference between the digital and the print editions?

The digital edition works on a “choose-your-own” subscription price basis and all the profits are shared equally by the writers, illustrators, and founding editors of Sixpenny — about 14 people. We do not have advertisements, because we want a totally immersive experience. At the end of each story, the writers and illustrators discuss their inspirations for the story and there is a discussion area for the readers too so it becomes a little short story “book club” community. The idea is that the readers become a part of our co-operative magazine and are invested in making it what they want it to be. We also like the idea of artists being paid for their work!

We have a limited edition print run because we love print, just a real tactile desire for it. It’s also pocket sized, 5.5 by 6 inches, and has unnecessary gold foil because it’s beautiful. It’s not a money maker for sure.

We will also be doing a maker edition so that people can print out their own magazine using folded letter or A4 paper and turn it into works of literary art, by using paper engineering for example, or altering the text.

Exploring and Rebuilding Genres: Notes on Jo Walton

How does it shape a writer to analyze their own genre of choice? Though numerous writers can shift between reviews and fiction, the number known equally well as both novelists and critics is smaller. Head into the realm of contemporary science fiction and fantasy, and the number dwindles further. Thomas M. Disch’s 1998 The Dreams Our Stuff Is Made Of: How Science Fiction Conquered the World was, like the work of its author, alternately insightful and frustrating–Disch made some interesting points about science fiction and the larger culture, but also occasionally bogged down in Disch’s own feuds, including one with Ursula K. Le Guin. Reading it today can be a strange experience, as the insights and jabs grow increasingly at odds with one another as the book progressed.

Last year brought with it Jo Walton’s What Makes This Book So Great, which compiled two and a half years’ worth of short columns that Walton had written for Tor.com. (Walton is still a regular contributor to the site.) Her focus was on fantasy and science fiction; in her introduction to the book, she notes that her “genre perspective” persisted for works that fell outside of those boundaries. As examples, she cited “how George Eliot should have single-handedly invented science fiction or wishing wistfully that A.S. Byatt had read Delany.” Reading it proves insightful, both for the boundaries of science fiction and fantasy and to get insight into Walton’s own creative process.

To date, Walton has released eleven novels; her twelfth is due out this summer. She’s received several major awards for her work, including a World Fantasy Award for 2004’s Tooth and Claw and a Nebula and Hugo for 2011’s Among Others. Some of Walton’s work foregrounds its supernatural or speculative elements; other works are more ambiguous. In her review of Among Others, Elizabeth Hand noted that “Walton does a deft job of balancing much of her tale upon a knife-edge where the reader is never quite sure whether the magic described is real or imagined.” Whether you read said novel as fantasy or realism, its bibliophilia and exploration of flawed familial dynamics make for a subtle, compelling read. It’s a novel that abounds with references to the science fiction and fantasy of the late 1970s, and it’s that community in which its protagonist immerses herself.

Walton also has a fondness for alternate histories, both as a writer and as a reader. (Her exploration of Terry Bisson’s Fire on the Mountain also contains some discussion of utopian novels, which will be relevant shortly.) Farthing, about a politically-charged murder and its investigation, began the Small Change trilogy. In the trilogy’s history, British aristocrats negotiated peace with Hitler early in the Second World War; by the time of the late 1940s, war between the Nazis and the Soviets rages on, and the worst aspects of British society appear to be hastening a shift into fascism. In Walton’s essay on Josephine Tey’s Brat Farrar, she notes that some of the quirks of Tey’s setting prompted her to envision the alternate timeline for Farthing:

This is a 1949 in which people cheerfully went on holiday in France eight years before and in which a thirteen year old running away seven years before could cross France and get work on a ship there — in 1941 and 1942? Surely not.

Last year’s My Real Children began with an institutionalized woman named Patricia Cowen as she looks back on her life, her memories adversely affected by her dementia. The novel begins as a straightforward look at her youth in the first half of the twentieth century; at a critical moment, a decision is made, and the novel follows the two timelines that result. To compare it to another novel of a life re-lived in 20th-century Britain, it’s Sliding Doors to the Groundhog Day of Kate Atkinson’s Life After Life. (Walton has cited Ken Grimwood’s Replay as one of the stories she feels that it resembles most.) There’s plenty in My Real Children that impresses, including the subtle differences between each of the two timelines.

It’s also a powerfully sad book: dementia claims Patricia in each one, and by the end of the novel, the state in which she exists is one of confusion, unsure of which set of memories is real. But at the same time, it’s unexpectedly optimistic: neither of the timelines in which she lives precisely lines up with our own. It’s the butterfly effect in practice, perhaps: that the outcome of one phone call might lead the world in a wildly different direction. For all that the novel makes certain outcomes inescapable, it also takes as a given that one ordinary human life can effect change on a grand scale.

The relative realism of much of her recent work sits in sharp contrast to her latest novel, The Just City. Throughout What Makes This Book So Great, Walton moves through a variety of styles and approaches to genre. Samuel R. Delany is frequently discussed, and there are also long stretches dedicated to Lois McMaster Bujold’s galaxy-spanning Vorkosigan novels and stories and Steven Brust’s works set in Dragaera. (Walton describes it as “[looking] like fantasy but there’s no doubt in my mind that it’s science fiction underneath.”) Given this omnivorousness with respect to genre shadings, it’s tempting to see The Just City as a kind of end run around the boundaries that expectations of styles and subgenres can establish.

What makes The Just City a particularly intriguing read in light of all of that, then, is that it isn’t just an idiosyncratic work blending science fiction and fantasy–it’s a work by someone who knows the ins and outs of both genres. Though for all of that, it’s also proudly in certain traditions: specifically, the idea of a seemingly utopian society with a flaw at its heart. The way in which that society emerges is unique, however: Greek gods decide to set up Plato’s Republic in the distant past, and summon willing participants from throughout time to govern it.

Walton has written that this is the first book in a trilogy, and it’s a particularly unconventional beginning: The Just City’s narrative is one that by necessity encompasses everything from intrigue among the gods to Socrates communicating to robots from the future to the logistics of setting up a utopian society. It’s unabashedly philosophical science fantasy, and suggests that Walton is staking out a very particular corner of the genre as her own. For all that The Just City is staking out its space with Big Ideas and a narrative that both spans time and occasionally exists outside of it, Walton roots much of it in recognizable psychology. It’s a quality that helps the book hold together–grounded characters accepting an eminently fantastical premise goes a long way.

The essay that closes What Makes This Book So Great is titled “Literary criticism vs. talking about books.” In it, Walton notes that she doesn’t consider herself a critic, but does explore some of the larger issues that her explorations of novels and stories have sparked, noting in particular “a divide within SF between literary and popular” that she notes is “drawn in a very strange way.” However Walton views these pieces, they do a fine job of re-opening discussion on some works, pointing readers towards others that may be unfamiliar, and providing illuminating looks at her own fiction. As author and reader, Walton’s contributions on both sides of the divide are helping expand and shape the genres in which they’re found.

INTERVIEW: Jayinee Basu, author of Asuras

Jayinee Basu is a Calcutta-born writer, translator, and poet whose debut book of poetry, Asuras, was recently published by Civil Coping Mechanisms. Here, she talks about her new book, Indian literary culture, mythology, and the intersections of science and art.

Caleb Hildenbrandt: One thing that really stood out to me as I read Asuras was the how this poetry, at times very personal and emotionally violent and even sensual (you know, like how we expect poetry to be), also folded in references (often rather oblique or obscure ones) to the worlds of medicine and biology and psychology. You were a pre-med student, so these references make sense from the standpoint of biographical analysis, but what made you decide to include them in your poetry, especially as they’re often very niche and inaccessible to a lay reader?

Jayinee Basu: So the sad truth is that the huge majority of things that I’ve been reading during the making of this book have been science textbooks, and many of these poems started in chemistry and physics classes where I struggled to remain awake and present. Even in the hands of a capable teacher, basic science material can be really tedious. One way I dealt with that is by thinking about concepts like conservation of energy or rotational inertia as scalable systems that you can use as metaphors for more macro, abstract phenomenon. This is a really cheap and easy trick to make unintelligible aspects of your life make some sort of sense, and also to remember an otherwise confusing concept on a midterm. Although the purpose was less about getting an A (this would be clear looking at my GPA) than making an interesting conceptual connection.

CH: Can you elaborate on some of those connections?

JB: One thing I think about a lot is elastic potential energy, google’s definition of which is: “energy stored as a result of deformation of an elastic object, such as the stretching of a spring. It is equal to the work done to stretch the spring, which depends upon the spring constant k as well as the distance stretched.”

A spring can be made of anything, as long as it has an acceptable combination of elasticity and rigidity. Humans are elastic and rigid in a bunch of bizarre ways, so I think about that in relation to histories of oppression, about how powerful groups put in an enormous amount of effort and work into keeping less powerful groups contained, essentially spring-loading them for rebellion. When that rebellion will happen depends on the historical context, like the severity of brutality inflicted and the duration of its perpetration, which I think of as the distance stretched, as well as the unique confluence of factors that cause uprisings at a specific moment in time, which I think of as the spring constant k.

Of course, this is an imperfect and maybe ludicrous metaphor in various ways, main one being that people don’t even superficially resemble springs. But still, I feel that the concept of ‘coiledness’ and ‘compression’ and ‘release’ are useful when thinking about human behavior.

CH: Your work carries a strong undercurrent regarding oppression and rebellion, particularly in poems like “Beleghata,” in which you allude to Bhagat Singh and the Indian Independence Movement. Coming, as you do, from Calcutta, how does your cultural background shape you poetry, and your politics?

JB: Thank you for spelling it that way, I still feel a strange dissonance seeing it spelled Kolkata even though it’s phonetic. I spent the first six years of my life in Calcutta, and despite having a generally horrible memory, so many aspects of living in that city are branded into my brain. I think the most important way it has influenced me is by giving me a very direct understanding of the depths of poverty and violence that human beings are capable of enduring and inflicting.

Calcutta is (was? probably is) a politically charged place. I remember once at a picnic with my parents and their friends I got up and took the microphone (there is always a microphone around at Bengali gatherings for drunken singing) and said I wanted to talk about the Dunkel Draft. I was three, and had read those words on a wall with a big hammer and sickle without knowing what it meant. My parents laughed a lot. I still feel like that frequently, seeing words that refer to events that have incomprehensibly huge effects, trying to figure out how I should feel about it, and feeling like I’m three years old. Other things I remember about living under sort-of-communism: standing in line for gross tasting milk, people knocking on your door collecting taxes for various causes, consuming translated Soviet children’s literature. The last was the best part.

Calcutta has also informed a lot about how I feel about gender. I shouldn’t go into it because it pisses me off too much. Every single girl and woman worker in my mom’s nonprofit is trying to pay off a dowry. Once I was supposed to be taking care of this really poor little girl with a brick embedded in her forehead because some asshole kid had hit her with it. I couldn’t figure out how to keep her entertained so I gave her some colored pencils and paper and asked her what she wanted to draw. She said she had never drawn before, so I suggested she start with a circle. She wasn’t really grasping the concept of drawing and didn’t want to make a mark on the page. Like she was physically uncomfortable with the idea of leaving a mark. That always stuck with me as the most distressing effect of poverty and the devaluation of the girl child. Or maybe it’s actually really enlightened or something, I don’t know.

In terms of poetry, it’s funny. Bengalis are real stuck up about their literary heritage. You produce one old guy who wrote a bunch of good shit (Rabindranath Tagore) and you think your people are birthed into being by Saraswati herself. My parents are both really into Tagore and I think he is deeply boring. I do like the Ray family though, especially Sukumar Ray. I like the idea of poetry serving as snarky social commentary. I also like Purnendu Patri (I’m just listing people I’ve translated) because his poems are really hot, which is nice in a culture that can be kind of weird about sex.

CH: There are so many trains of thought in there that I want to follow up on, but first, since you brought up Saraswati, let me really quickly touch on mythology — you’ve titled your collection Asuras, which from my limited understanding, references a group of Vedic entities which are just really hard to map to modern / Western ways of thinking about mythology. They’re the bad guys, or at least some of them are, but not ‘demons’ in the typical sense, and also they’re affiliated with nature and knowledge-seeking. So, not following the ‘popular’ mythic binaries of good / bad, natural-wild / artificial-cultured, all-or-nothing.

JB: Asuras are really interesting — there’s that question on OKCupid that asks what drives you, and the choices are something like love, knowledge, self expression, and something else I’m forgetting. I actually felt guilty putting down knowledge, because I felt like I had some kind of moral duty to put down love (love in a universal sense) but I really think curiosity has kept our species alive for the most part, and definitely me on a personal level. Even when I hate most everyone and think that humans are the worst and can’t be trusted, I’m still like, fuckin’ magnets tho, how do they work?

I’m not the best versed in Hindu mythology but as far as I can tell, asuras have been literally demonized for their unchecked knowledge-seeking and lack of humility, which I think is a pretty apt characterization of the scientific discipline. I am fascinated by epistemologies that force us to reassess the controls we set in a given experiment, the questions we choose to ask, and the types of phenomena we consider appropriate for scientific examination. I think of the internet as the ultimate asura — filled with information but ultimately without a purpose.

CH: I like that idea of the Internet being the ultimate asura. You talk a bit in your poetry about the Internet, or at least about computers — 404 errors, the grey checkerboard background of Photoshop, etc. I mean even just now you elaborated on the idea of curiosity-as-motivator by talking about OKCupid surveys. And there’s certainly a lot of ‘net poetry’ out there now, in which poets use the internet or artifacts of digital technology or quotes from online conversation as the raw material for their writing. Your poetry doesn’t seem (to me) to really fit in that category, though — there’s too much of the physical world still there, and lines like “a world full of butter and condensation and cascades of sarod / sizzling hot on your golden skin” (to select nearly at random, there are so many) seem to situate you in an almost imagistic vein. What kind of poetic tradition do you see yourself as working out from?

JB: I can definitely see imagism — I am really into image-making in its various forms, and I associate poetry more with painting than anything else. My senior thesis was mostly a concrete poem I made on a broken typewriter. It took me a while to think about how to answer this question because like I can tell you who I enjoy reading and who I have been reading while making this book — Rosmarie Waldrop, Rae Armantrout, Richard Brautigan, Alice Notley — but I don’t want to suggest that I’ve managed to incorporate any qualities of what makes these poets really remarkable into my own work. I think my writing process might lack the kind of literary intentionality that seems implied in the question.

I will say that I’m pretty into ekphrasis and that Asuras started originally as an image by image meditation on Zoe Strauss’s excellent photo book America. It was originally going to be titled Reading America. Some of the poems still retain the titles of her images. I went through the book at a really pivotal point in my life, when I first moved to San Francisco and was trying to process how I was allowed to live here when people who had lived here their entire lives were getting pushed out of it. Being an immigrant, I am really sensitive to any senses of entitlement to a place, or to a place retaining a certain character. I have a lot of trouble with decolonization and anti-appropriation rhetoric, since I have experienced both sides of the coin and am not sure how to feel about what seems to me an ideology that would require, at its most honest, nearly everyone who lives in this country to leave.

But to take a stab at answering your question I think aesthetically I feel most like neo-expressionist painters like Emil Nolde, Anselm Kiefer, and Daniel Richter. I value hypersubjectivity a lot.

CH: Who do you refer to when you describe people being pushed out of San Francisco? I’m reminded a bit of one poem in Asuras where you / the speaker (I assume they’re pretty close in much of this book?) claim that “westerners specialize / in manufacturing // semblances of struggling, / notions of movement.” Is that a description of this immigration dynamic?

JB: Just like ninety year-old grandmothers and families of five, the general story of gentrification. Despite the fact that I have negative money and am an immigrant myself, I’m still demographically a gentrifier and that makes me feel bad. That poem isn’t directly about gentrification though — it’s more about the struggle to define your personal battles/demons when you live a life that offers few “natural” obstacles like widespread poverty or violence or hunger or illness. That’s not a sentiment meant to diminish anyone’s pain, because pain is relative. Anger and pain, even if induced, are good propellants for action. It’s something like this thing Sam Dwyer posted on his instagram of a picture of a piece of bismuth and something his mentor said about how “the physicality of history is turning into a menger sponge, a theoretical object of infinite surface, and zero volume.” I think that’s particularly true of the history of the left.

CH: So does your poetry supply that missing volume? (Or I guess, is your poetry even leftist?) How do you process that shallowness that permeates western / gentrifier / liberal thought?

JB: I don’t know if my poetry is leftist, I hope it has a place there. I’m not saying that this tendency for all edges and no volume is a bad thing. I don’t even think it’s particularly shallow. It’s actually kind of wonderful for political thought to constantly be acknowledging the infinite number of unique experiences and holes that can exist within a generalized contour. I think the ultimate project of the left is for us to be able to abandon heuristics altogether and interact with each other on the terms we set for ourselves. This requires a massive amount of acknowledged humanity and shared language. It’s a worthy, if impossible, goal.

The history of the left is characterized by constant self-policing and splintering, which really takes a toll on our ability to organize and pin down political objectives. The jargon-based identity politics that has really taken off on the Internet seems to be a direct reaction to that inability to organize. Everyone wants to find their people — the ones who have experienced similar traumas and have a shared language with which to discuss that trauma. But no one will ever understand your trauma in all its subtlety, in all the little details of it that really make it yours, and realizing that is a disturbance in and of itself.

This stuff can feel really alienating to me. I view our hyper-inclination to form ideological tribes as a very real threat to understanding each other, regardless of the totally decent intentions and political necessity of said tribe. It’s really easy to forget the “strategic” part of Spivak’s strategic essentialism. But I say that as someone who has suffered relatively little in terms of acceptance. The need for a tribe is more urgent for some existences than others.

I also want to be clear that I’m not trying to characterize radical movements as being inherently insular or hysterical or fascist in a way that’s typical of white people who are mad that they have to be conscious of their word choices. Social justice warriors are overall a good phenomenon. I just enjoy making fun of myself and my friends, and especially the impossible desire to be a good person. Self loathing is a terrible thing to waste.

CH: That’s a really powerful point, that so much leftist or progressive thought, now carried out online, takes the form of increasingly niche terms for tribes and traumas, but the traumas are ultimately unknowable (or at least the nuances of those traumas.)

At the same time, I’m thinking of your poem “Twin Beds on Cantrell St.” which uses incredibly simple, common language to describe trauma (or a prelude to a trauma) — the speaker of the poem addresses someone else in bed, realizes something is very wrong, but concludes, “the room cost me fifty bucks / and we can’t just leave without / coming to some kind of grasping / of why it’s okay for me to do / what I intend to keep on doing.” And it’s so chilling, because there’s nothing in the language that indicates malice or is even exceptional in terms of word choices, but the entitlement comes through with horrifying clarity precisely because of that simple, everyday language. How do you see your role in addressing trauma in writing? What’s your hope for the reader when they read that?

JB: I don’t feel like I know enough about the way trauma works to be able to really lead a dialogue about it, but I am really interested in studying how the emergent sensation of trauma (“I have been hurt and I am traumatized”) comes from the multitude of small and huge instances of pain an individual may face throughout their life, and how that sensation helps or hurts them. Not everyone feels traumatized, although it’s likely that everyone has felt pain. It’s like small amounts of “controlled” trauma is supposed to help a person by giving them “a tougher skin” (I always think of it as emotional microdermabrasion) but under what circumstances can trauma be controlled? Do you have to trust or love the agent administering the trauma? Can it be yourself?

As the ways in which we interact with each other becomes more complex, the experience and expression of trauma starts manifesting in these really fantastical arabesques, through things like art and porn. It is easy to make fun of 14 year olds on Tumblr who identify as various different Otherkin but it’s also just really impressive that they’ve managed to access these seemingly super opaque parts of themselves and given them names that other people recognize. That’s kind of amazing to me, someone whose general response to anxiety and uncertainty is to get a really bad stomachache and fall asleep. I’m also interested in the feedback loop of trauma influencing normative behavior standards which people publicly comply with but completely fuck up in their private life, causing more trauma and an increased enforcement of normative behavior. It’s a strange effect that leads to things like the collapse of alt lit.

I don’t really have a specific hope for the reader except just to notice if something makes them uneasy or to laugh and try to pinpoint what about the poem had that effect.

CH: Can you expand a little bit on what you meant by the collapse of alt lit being brought about by people publicly (but not privately?) complying with normative standards? Admittedly, I think I first heard about you via ‘alt lit’ circles, although your writing bears very little semblance to much of what is pointed to as typical ‘alt lit’ — in fact, I wasn’t even sure it was a community you were aware of.

JB: It would be dishonest for me to say I’m not associated with alt lit. Its collapse was a sad thing for me in many ways, since it involved my friends and people I had been romantically involved with. One unhappy aspect of jargon-y social movements is that the words can be used like sparkly ornaments to attract the people you want to sleep with, and once you’re there naked in front of each other, the ornaments are just in a pile on the floor because you haven’t actually internalized any of the concepts; so you end up hurting people because of your carelessness. This is a generous characterization of the ‘macktivist.’ Many are outright predators.

I find that kind of codified yet superficial use of language really curious. Science language is used like that a lot, to code for ‘truth’ and ‘power’. It can go from being just a language thing to an attitude thing. On the first day of a semester, my best professor stressed the inductive nature of science and that you can’t prove anything is always true, but only that some things are not always true. My worst professor said that he had a Ph.D., made fun of astrology, and characterized science as being based in ‘facts’. They said similar things, but in a way where I wanted to learn from one of them and wanted to roll my eyes every time the other one said anything at all.

I felt somewhat paranoid about this when I was using words like ‘stochaistic’ in my poems. I didn’t want it to read as “look at meeeeeee, I know SCIENCE, I’m sooooo smart and correct”. I wanted to be sure that I was using those words because of the specificity of their meaning and not as a way to add legitimacy to something that might be seen as fluffy. I think that is what I like about alt lit — there is no real pressure to legitimize your work because there is already an acknowledgment and even celebration of its fluffiness. Art so often does feel fluffy and pointless, even for people who are making it. Like, who gives a shit really about what you think or how you feel except your mom or someone who has a crush on you or something.

Boyhood’s Richard Linklater May Adapt Where’d You Go, Bernadette

Although Boyhood lost out to Birdman at the Oscars, director Richard Linklater is a hot name in Hollywood again and film fans are waiting to see what he does next. The Hollywood Reporter is reporting that he may be going from Boyhood to womanhood and adapting Maria Semple’s best-selling Where’d You Go, Bernadette:

Semple’s novel, which was adapted for Annaupurna by Fault in Our Stars writers Scott Neustadter and Michael H. Weber, centers on an agoraphobic architect and mother named Bernadette Branch who goes missing prior to a family trip to Antarctica. The book is narrated by her 15-year-old daughter Bee Branch.

The comedic novel is written in a series of emails, memos, bills, and other documents. Linklater is currently in talks to direct but hasn’t officially taken over the project.

Analog Love in the Digital Age: Absolving Roberto Acestes Laing

by Nicholas Rombes

Two Dollar Radio

It was a last minute idea. Just days before my debut novel The Absolution of Roberto Acestes Laing was due to be sent to the printer, I floated an idea past Two Dollar Radio’s Eric Obernauf: how about including a form at the back of the book that could be clipped out and snail-mailed to me? In exchange, I would sort through the vast film archive of Roberto Acestes Laing — the novel’s reclusive film-obsessed protagonist who is under the spell of movies by famous directors that don’t exist — and snail-mail back to the reader 1) a personalized letter typed on old letterhead, 2) a segment of 16 mm film from the archive, and 3) a film-related fragment from the archive. In the age of Facebook, Twitter, and forms of social media not even imagined yet, I know I’m not alone in desiring a different sort of texture in my correspondence with people. There is something gift-like in the exchange of snail mail which includes a trace or residue of personality that’s sometimes masked or lost in the interwebs. The process of snail mailing is a deliberate act in a way that posting or tweeting isn’t, an act that reveals something of the person otherwise hidden.

Comic Book mail in form

I was inspired by my own experiences, first as a young reader of 70s comic books that included mail-in forms that promised everything from tiny green plastic army figures (cool) to onion gum (unlike most gum, it unfortunately “lasted” a long time) to (?)trick black soap (um . . .) to the silent dog whistle (how could you tell if it worked?). And then later, devouring cheap Ray Bradbury paperbacks from Bantam, I’d send in the forms for the Bantam Book Catalog, printing my name and address in the impossibly small spaces. Most of the time, I was slightly disappointed (except for the onion gum, which really was onion-y) and yet it was always more about the weird human connection between me and the person who’d be receiving my request. I tried to imagine who these people were, at the other end of my mailing. When my request for the silent dog whistle arrived at The Honor House Production Corporation, Department 20 5 G K 68, on Wilbur Street, in Lynbrook, NY, what sort of person was there to open my letter?

NightmareTrails
Nightmare Trails

My first experience with my own mail projects began in 2009, when I snail-mailed, in installments, Nightmare Trails at Knifepoint, a serialized novella to around sixty subscribers. The process was thrilling and grueling, mostly because I handcrafted, printed, and distributed the pamphlets myself, mailing one installment a month out, and yet the process of corresponding with readers in this way was exhilarating, as it has been with the Roberto Acestes Laing archive project. What’s markedly different this time is that many readers send me, along with their requests, ephemera of all sorts. Some of these are clearly related to the book or to movies in general, while others are head-scratchingly obscure and bear no relationship (as far as I can tell) to the book itself.

RD Laing

One of my favorites is a note from Joe (I’m just using first names) that “suspects a relationship between R. A. Laing and R. D. Laing,” and that includes a photocopied page from his 1960 book The Divided Self: An Existential Study in Sanity and Madness. Although I’d not heard of this other Laing before, the passage marked by Joe eerily mirrors the Laing of the novel: “He may lack the experience of his own temporal continuity. He may not possess an over-riding sense of personal consistency or cohesiveness. He may feel more insubstantial than substantial, and unable to assume that the stuff he is made of is genuine, good, valuable.”

Here is a catalog of some of the others:

stickers

— From Mario in the Bronx, several stickers, one of which shows a gun-toting small person with the logo “Fuck Midgets Get Money.” This one creeped my wife out, and while I honestly have no idea why I was sent this, I do like the heft of the gun.

Artifact book

— From Anna in Maine, two pages from Artifact, a tiny book / diary by Richard Hell, which also, strangely, features a gun. The connection to the Laing novel might be the line from Hell’s book that reads “The movie-shoot is decaying rapidly.” I love that sentence and wish I had thought of it for the novel.

Isaac Asimov

— From Paul in Michigan, a page from Isaac Asimov’s 1963 book The Human Body: Its Structure and Operation with a “Marian High School” sticker. I hadn’t realized Asimov had written textbooks, and looking through an online version The Human Body I found some sentences that are so simple and direct and (I hate to use the word, but it fits) charming, such as “If the nose were nothing more than a mere air vent, there would seem no need for elaborating its structure,” and “Such specializations [different hair types] are absent in man and, indeed, our coat of hair is a poor one altogether.” I don’t know why Paul sent this item or what connection it bears to Laing.

VHS sleeve

— From Melissa in California, the back of a VHS sleeve. This one I get, because some of the films Laing describes were VHS based and there’s something of the dirt, degradation, and mistakism of analog in Laing himself.

Paris, Texas

— From Adam in Madison, Wisconsin, a Paris, Texas postcard with one of the nicest notes I’ve received: “Thank you for your terrifying, fathomless, powerful work.” I’m grateful whenever the book speaks to someone, but I always think the best parts were written in an accidental way and I also know that for everyone who strongly loves the novel there’s someone, probably, who strongly hates it.

Julia Kristeva

— From Karen in London, a degraded, photocopied picture of theorist Julia Kristeva, whose ideas play an outsized role in the book. It’s the photo that’s used on the translated-into-English edition of her book Powers of Horror, and I don’t know for certain whether or not it was Karen’s intention to send an image with such generation loss, but the haunted aura of the degraded photo is very much in keeping with Laing’s fading memory and his monstrous decision to destroy the films so that no one else can remember them, either.

I save all the mailings I receive and actually think of them as part of the sprawling narrative of the novel itself, an extension of the fictive world that Laing, the ghost of his daughter, the narrator, and others in the book inhabit. The people who write have dipped into my world though the novel, and now I dip into theirs, imagining and conjuring stories about who they are, what they do, and the simple, remarkable fact that our lives have touched each other in some small way. I hope, at last, it’s more than analog nostalgia, and yet that’s certainly part if it: a yearning in the digital era to communicate through something more than a flat screen.

And thus, and so: if you would like to receive an archival packet from the Laing archive, please follow these procedures: send a tweet to @ElectricLit that names a film by known director that does not exist, but that you wish did exist. For instance: “Alfred Hitchcock’s non-existent 1967 film When the Tide Comes In.” The deadline is Wednesday, March 4, midnight EST. In conjunction with the editors of Electric Literature, I will select five “winners” who shall receive, via snail mail, film-related documents from the archive of Roberto Acestes Laing.