Behind the High, I lifted the dead hummingbird from the sidewalk with a sheet of lined notebook paper you’d kissed to blot your lips and laid the little suicide to rest in a tangle of ivy at the base of a slender tree. Had it seen its reflection in the museum’s window and did the double draw the bird to its death? Fear of the doppelgänger is, after all, little more than narcissism. When later I found and unfolded the paper I’d tucked into my pocket, I remembered both the bird and another of your kisses: one morning you kissed me, and after riding trains and walking through January cold, I sipped bookstore coffee and transferred to the cup’s white edge the kiss you’d pressed upon my lips.
Spiritual Warriors (from Bible Adventures by Gabe Durham)
Gabe Durham is the founder and editor of Boss Fight Books, the “33 1/3 of video games” in which each of their books offers a critical take on a single video game. Their seventh book is his own entry on the 1990 unlicensed NES game, Bible Adventures, the first in a series of bizarre and fascinating games targeted at Christian kids. The book covers each of Wisdom Tree’s Bible games, including King of Kings, Sunday Funday, Super 3D Noah’s Ark, and the subject of the following essay, Spiritual Warfare.

The literalization of spiritual warfare is one of the stickiest, war-hawkiest, and most blockbuster concepts to ever come out of the New Testament.
As Christianity’s more excitable denominations would have it: Every day, actual angels and demons duke it out on a celestial CGI battlefield over your littlest temptations. Snuck a twenty-spot out of Mom’s wallet? Some sporty demon landed a sucker punch. Resisted the call of the PornHub for the entirety of Memorial Day weekend? Must’ve been a big win for the good guys. A fringe benefit to this way of viewing the universe is that it takes the moral imperative off a body’s own free will: It’s not your fault when you’re bad. The corpses stacked in your meat locker merely imply that Satan’s really been on his game lately.
“Therefore put on the full armor of God,” says Paul in his Letter to the Ephesians, “so that when the day of evil comes, you may be able to stand your ground. […] Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness in place, and with your feet fitted with the readiness that comes from the gospel of peace. In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one. Take the helmet of salvation and the sword of the Spirit, which is the word of God.”
A zealously violent Jew who used to slaughter Christians just because he thought they were wrong about who God is, Paul naturally trafficked in battle metaphors even when all he had to say was: Have faith, be righteous, and — ha — be peaceful.
Wisdom Tree’s 1992 game Spiritual Warfare elegantly combines the heavens and the earth by putting you in control of a little guy in a big world much like our own — dirty, dangerous, bound for ruin — but whose connection to the spiritual world is more concrete. Angels arrive early and often to command you, to chastise you, and to power you up with newer better weapons so that you can do the Lord’s work — kickin’ ass.
Well. Sort of kickin’ ass.
Though it’s easy to forget it for the game’s 8-bit ambiguities, your main weapons are thrown fruits, and not just any fruits but the Fruits of the Spirit, which Paul, this time in his Letter to the Galatians, tells us are “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.” But since you can’t throw a gentleness at an unbeliever, these Fruits, like the Armor of God, are literalized into pears, apples, and grapes.
If Super Mario Bros. 2’s “pick things up and throw them” gameplay offered the basic template for Bible Adventures, the game that most clearly inspired Warfare is The Legend of Zelda. You’ve got the bright overworld, ripe for exploration but closed off in certain areas until you’ve powered up, and the mazelike interiors, some of which run deep and contain bosses. You move frame by frame, and the enemies repopulate if you get far enough away from them. You start small and weak, but are gifted your primary weapon in the very first room (up and to the left) and grow from there. Your mission is that of the collector/assembler, who must in this case obtain every piece of the Armor of God to fight Satan. Your keys, torches, rafts, and potions all do what you’d think. Your bombs (here called “Vials of the Wrath of God”) bust through walls and unbelievers alike. You’ve got stores peddling wares, some of which are essential. You’ve even got select little rooms that operate with a newfound platformer-like respect for gravity (a la Zelda’s dungeon ladder power-up rooms) before abandoning it once again.
Another thing Warfare shares with Zelda: It’s a lot of fun. Probably the most fun game in the Color Dreams/Wisdom Tree catalogue. A mystery of the NES age is that for how enjoyable and lucrative The Legend of Zelda was, imitators did not come out of the woodwork the way Mario clones did. It’s possible that a Zelda clone, with its vast sprawling maps, would take longer to code than your average run-n-jump platformer, but sprawling maps didn’t stop Enix from churning out a Dragon Quest annually for three years straight. When Zelda’s much-anticipated sequel arrived, The Adventure of Link failed to satisfy our craving as it was mostly a platformer. The greatest Zelda-inspired game for the NES console, SNK’s Crystalis, arrived too late for the world to take notice. Warfare, with its own big explorable world, scratched a powerful itch for kids who, like me, belonged to both the Christian bookstore and Nintendo Power set.
The map of Warfare is not a fantasy world of caves, dragons, and tunics, but a contemporary one of cars, trains, construction workers, and high-rise buildings — it’s just that there are demons and advice-offering angels behind every corner, and the Truth is known only by a privileged few. These few are tasked with venturing out into a fallen world, spreading the Truth, and (if necessary) killing those without ears to listen. It is, in other words, the real world as seen through the eyes of a fundamentalist.

Twice in high school, I went to a weeklong evangelism training conference in Costa Mesa, CA called Students Equipped to Minister to Peers (SEMP). If Lads to Leaders/Leaderettes was training in how to be a good Christian boy on Sunday mornings, SEMP was training in how to take those skills to the streets. And while its face was a lot more casual, SEMP’s roots were more deeply conservative than Lads to Leaders or any other institution I’d encountered before.
At many times of day, SEMP was just like the church camps and retreats I was attending at that time: We slept in college dorms, went to classes, listened to sermons, and sang for an hour each night.
It was the afternoons that made SEMP unique. Every day after lunch, we’d divide up into teams and then head out in vans to a nearby beach where we would evangelize to unsuspecting sunbathers. Equipped with evangelical tracts, carefully honed personal testimonies, and recently-learned stats proving the Bible’s veracity,[1] we went umbrella to umbrella, towel to towel, in search of prospective converts.
I tried to be a good sport, a good spiritual warrior, but those afternoon outings were my personal Hell. I’ve always hated bugging people, so when out on those beach missions, I secretly hoped most interactions would be speedy and innocuous. Often when my SEMP team ran into another SEMP team on the beach, we’d all linger and chat awhile, eager for a distraction from our Great Commission.
When I invited a beachgoer to chat, the only thing worse than her responding with a clipped “no thanks” was her saying sure: She’d be glad to hear the story of a personal experience with Jesus Christ from a gawky teen trying not to stare at her nearly bare tits. The ultimate goal was to guide the sunbather through a prayer in which she accepts Christ into her heart, to give her info on a local church she could plug into, and to send her back out into the world a changed woman. As in Spiritual Warfare, she would at this point no longer be my concern — after being converted, she’d drop to her knees, say her prayer, and disappear.
One day, I met a middle-aged Taoist guy who told me (with what even then felt like scary prescience) that I was young and that my views would someday evolve. Another day, I met a kind and chatty lesbian and talked to her awhile, only to find out the next day that if you encounter One of the Gays, you are to abort mission immediately.
Going home in the van each evening, I was sick with guilt. Day after day, my personal conversion count remained zero. Meanwhile my friend Aaron absolutely crushed it. Not only did he pray the prayer with a bunch of people, he took a couple of those converts out into the ocean and baptized them on the spot. I knew it wasn’t just luck — I’d never be an Aaron. Each morning in training our leader would say, “Hands up: How many of you saved someone yesterday?” We’d tally our conversion numbers for the week, lower per capita for deadweights like me.
Still, I sang hard at night and had serious, important faith talks with my best friend, Brent. A few days into the conference, Brent’s first-ever girlfriend broke up with him, and in his grief Brent immediately skimmed through a popular Christian abstinence tome called I Kissed Dating Goodbye. He had me sign a sheet as a witness to his new commitment to never kiss another girl until it was at the altar, a commitment he kept for nearly three weeks. The next year, Brent confessed to me in confidence that he’d begun to doubt God’s existence altogether, and instead of keeping that confidence I immediately gathered a group of our friends to emergency-pray for his soul.
Fervor was the style at the time. Those weeks at SEMP, we flirted with an intense fundamentalism that was impossible to maintain in our normal lives. We were taught to believe that faith was the highest stakes game there was. That it was literally, as SEMP’s promotional video twice states, “a matter of life and death.”
When in Spiritual Warfare you kill heathens (or “Unsaved Souls” as the manual calls them”), it’s understood that your well-placed apple to the head has not murdered the heathen, it has set him free: The heathen suddenly drops to his knees, mouths a brief prayer, and disappears forever.

Our hero’s fruit-barrage technique works wonders when it comes to bringing dangerous heathens to their knees. But about one out of five times, that’s not all it does: Even before the mortal has disappeared from the map, the demon inside is unleashed and attacks you. He must be felled in the same manner as his vessel: more fruit.
This convention was eventually skewered in an episode of The Simpsons. While in the home of mega-Christians Rod and Todd Flanders, Bart fires up their game, Billy Graham’s Bible Blaster, a first-person shooter where you use a handgun to shoot Bibles at heathens, which instantly converts them to Christianity. “Got him!” Bart says after hitting a unbeliever. “No,” Rod says, “you just winged him and made him a Unitarian!”
In this way, Warfare shares a bit of DNA with a better game, EarthBound, in which the New Age Retro Hippie and Annoying Old Party Man are not killed by your attacks, they’re un-brainwashed: set free.
After you, as our spiritual warrior, kill/save two bikers who appear to have been terrorizing an old woman, she cryptically quotes Paul’s Letter to the Romans, “But if we hope for what we do not have, we wait for it patiently.” In another EarthBound parallel, you are to wait around in the frame for a little while. Eventually one of the cars rolls forward, revealing the stairs to a room where you may purchase a banana. (Much of your map-wandering amounts to gathering new fruits, hearts, and items to give you strength for a final confrontation.) When you’re ready, you’ll sneak into prison, avoiding all the perpetually rioting prisoners as best you can, and take a staircase down into Hell.
While Hell is the most moody and goth-looking part of the game, the music does not change at all. You are treated to the same singsong rendition of “On Christ the Solid Rock I Stand” that you’ve been hearing on repeat the whole game.

Hell is not called Hell in Spiritual Warfare, it’s called Demon’s Lair, though the pools of lava, hoards of demons, and spooky pointy hoofprints make it clear that you’ve come to kill Satan on his home turf. Only they don’t call him Satan, either, but simply Final Boss and then “the final foe.”
Why did the Wisdom Tree pull these punches? Why not call a Satan a Satan?
For one thing, it’s often pretty hard to tell whether a particular word going to piss a Christian off. Hell is both a septic tank for sinners and a naughty swear word — the only thing differentiating one use from the other is context.
But it’s also true that if our hero was defeating the actual Satan, that could ruffle some feathers too. The ultimate defeat of Satan is Jesus’s job. Is Wisdom Tree trying to create a hero more powerful than Christ himself? Calling Satan the Final Boss offers theological wiggle room — he’s not Satan, Wisdom Tree could say, just one of his helpers.
*
After Jesus comes back from the dead, he gets the eleven remaining disciples to meet him on a mountain, and there tells them to “go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you.” (Matthew 28:19–20)
This brief speech, known as the Great Commission, is so important to Christendom that it was grafted onto the Book of Mark long after Mark was written so that Mark, a prickly gospel that ends in fear and confusion, would have a happier ending more in line with Luke and Matthew. In the speech, Jesus sets Christianity apart from Judaism by telling Christians it’s their responsibility to convert nonbelievers. God’s chosen people used to be a tribe, a bloodline; now it’s whoever signs up.
Since then, Jesus’s message of inclusion has been twisted by governments to justify violent power grabs like the Crusades, the Spanish Inquisition, the slaughter of the Native Americans, and the American invasion of Iraq. But Jesus had no interests in telling governments what to do — he asked his followers to play nice, “give to Caesar what is Caesar’s,” and then hope Caesar goes away so you can do your thing in peace.
But the Great Commission has also been twisted by Christian tradition into a scare tactic: If you don’t follow Jesus, you spend an eternity writhing in Hell with no hope of vanquishing Final Boss. Never mind that Jesus himself never bothers to stress this terrifying reality, or that only a tenth of our notion of Hell itself actually comes from the Bible. Eight tenths comes from Dante’s Inferno, while the final tenth is split between Bill and Ted’s Bogus Journey and the “Spooky Mormon Hell Dream” scene in The Book of Mormon.
The Hell myth circulates so widely because fear works. It’s Christianity’s creepy trump card. If those lava pits are that hot, I’d better be a good boy. If those pitchforks are that sharp, I’d better show everyone how to avoid it.
The closest I ever came to saving someone from the fires of Hell was the time in high school I became fast friends with a girl named Megan. We kinda liked each other, and she opened up to me about the problems she had with her mom and an older ex-boyfriend. But since I only dated Christian girls, I parlayed our mutual attraction into inviting her to youth group with me. She became my project.
For a little while the project came along surprisingly well. Megan rode with me to youth group meetings, met my friends, and asked lots of heavy questions. But after awhile it became clear to her that she and I weren’t going to happen, and when her attention diverted elsewhere, she found better things to do on Wednesday nights. I felt like shit. In my head I’d been her one big chance at salvation, and I’d blown it: A better, bolder Christian would have known how to win her soul. When I saw Megan around school after that, I felt so much guilt that I had a hard time even saying hi.
I now believe that the reason to feel bad about Megan and all the beachgoers at SEMP was not that I hadn’t won them over for Christ, but that I’d seen them as potential converts instead of as people. Megan rightly ended her friendship with me for the same reason you might need to end a friendship with a woman who has begun selling Mary Kay — her group of friends has overnight been transformed into a network of potential customers. Her eyes are full of pink caddies.
*
Spiritual Warfare is the lone game that resists Ian Bogost’s otherwise fair critique that Wisdom Tree games “did not proceduralize religious faith.” Whereas Bible Adventures merely gamifies Bible stories, Spiritual Warfare suggests a more intimate understanding of Christian culture, integrating not just Biblical tropes but contemporary Christian ethics into gameplay.
In the city, you encounter something you’d never see in a licensed NES game — a building marked “BAR.” Not a café, not a soda shop, a real bar. Enemies flood out of the bar’s open doors as you approach, running past you as if for their lives.
Rule #1 of open-world adventure games: Go through every door. A creature might now and then charge you a few rupees to pay for the door you just bombed, but maybe something essential will happen — an item or clue that points the way forward.
Rule #1 of Christian culture and real world navigation: Don’t go through every door. Drinking’s bad, bars are lusty, and bar-gals are loose.
My high school Christian Club used to trot out these discussion cards featuring ethical riddles. One I remember was, “Are there circumstances under which you’d consider being a bartender?” and then some kids would say, “Well it could be a ministry opportunity, and I could cut people off before they got drunk-drunk, and I wouldn’t drink myself…” and others would say, “The correct answer is NO. To work there would be to endorse it, and I think if Jesus showed up and saw you selling alcohol to people in a bar, it’d make him pretty sad. Whether you were being ‘nice’ to the drunks or not.”

But Spiritual Warfare is a video game. So you go into this BAR to see what the chatty barkeeper might have to tell you, and are faced, instead, with an angel. Fuck. “You have no business in a bar,” he tells you. You notice that this bar contains nothing: No chairs, no tables, no patrons, no bar. Just the angel and the text of his admonition. “As punishment,” he continues, “I am taking back the Belt of Truth. You can reclaim it somewhere in the slum.”
Later in the game, you happen upon a tall building with windows that form the shape of a dollar sign: a casino. The old woman standing outside it warns, “You’d be very wise not to enter this building,” and this time you understand it’s a trap: Here, there be angels. And so you wisely move on, allowing this one part of the map to go unexplored, not out of any particular virtue, but for a good Christian’s best reason to avoid vices — fear of punishment.
[1] For instance, we were told that there were 300+ prophecies of the coming of Jesus in the Old Testament. According to the SEMP manual, the odds of this occurring coincidentally “would be as likely as filling up the state of Texas two feet deep with silver dollars and marking one coin, stirring the whole mass of coins thoroughly and blindfolding a man and telling him he can travel as far as he wishes, but he must pick up one silver dollar and say that this is the one.”

Purchase Bible Adventures here.

Sunday Sundries: Literary Links from Around the Web (March 29th)
Looking for some Sunday reading? Here are some literary links from around the web that you might have missed:

Gizmodo looks at the pleasures of a teeny tiny book
Authors unite against the CleanReader censorship app
New Yorker wonders if you are a Knausgaardian or a Ferrante fanatic?
A look at This Is Not That Dawn, “India’s forgotten feminist epic”
Should newspapers become a luxury good?
The librarian who kept the Ferguson library open during the protests and clampdown just won an award
There are only two rounds left in the Tournament of Books
Slate explains why it took so long for The Great Gatsby to be considered a classic

These Postcards from Fictional Destinations Are Spot-On
Can you imagine a souvenir shop at the base of Mount Doom? What about a kitschy general store in the middle of Kings Landing? British print company myprint247 certainly has, and they’ve created some pretty clever postcards as a result. Aside from Lord of the Rings and Game of Thrones, the company also drew inspiration from iconic fictional places like Gotham City and Jurassic Park, the vintage travel imagery and witty slogans hearkening back to a time long before Instagram and Snapchat came along.







For more information about myprint247, check out their online shop

Nobel Laureate Tomas Tranströmer Dies at Age 83
The acclaimed Swedish poet Tomas Tranströmer passed away yesterday at the age of 83. In 2011, Tranströmer won the Nobel Prize in Literature, with the academy noting that “through his condensed, translucent images, he gives us fresh access to reality.” He also won the Neustadt International Prize for Literature in 1990, among many other awards. He is widely considered one of the most important Scandinavian writers since the 1950s and his work has been translated into more than fifty languages.
Saddened to hear of the loss of Swedish poet Tomas Tranströmer who passed away yesterday at the age of 83.pic.twitter.com/QKp7PFHWGW

A Language that Conceals: an interview with Kazuo Ishiguro, author of The Buried Giant
Ten years after the publication of his last novel, Kazuo Ishiguro has come out with a new book, The Buried Giant. A former winner of the Man Booker Prize and considered one of the best British writers alive today, Ishiguro is a master of the understated. His works feature narrators that speak so simply and so plainly, they appear to have almost no affect at all. Still, their stories are dark and poignant, and it’s often not until the last few pages of an Ishiguro novel that we realize how deeply we’ve been moved.
In The Buried Giant, an elderly couple sets off on a journey through a mythical England populated by ogres, dragons, knights and giants. Axl and Beatrice are in search of their son, whom they can’t quite remember how they lost. This is because the inhabitants of The Buried Giant’s mythical world suffer a collective amnesia, a ‘mist’ that keeps them from holding onto certain memories, both personal and historical. As we travel with Axl and Beatrice, the novel asks us what memory (and forgetting) means to a person, to a couple, to a society. In many ways, the book is surprising (The New York Times calls it ‘a departure’), but it also showcases some of Ishiguro’s most essential qualities as a writer: subtle prose, a dreamlike atmosphere, and powerful questions about loss and memory.
I sat down with Ishiguro in Knopf’s office early on a Friday, just before it began to snow. We talked about his writing process, collective memory, Inglourious Basterds, and his new novel’s recent role in the conversation about genre.
Chang: Each of your novels is so unlike the one that came before it. The Buried Giant has surprised a lot of readers. Can we talk about what influenced you while you were working? What books were you reading, or drawing upon?
Ishiguro: Well, I did a great deal of research and read quite a lot before I wrote the book. But I don’t know that the books I read during the actual writing process necessarily have much to do with it.
I find that when you’re writing, it becomes quite a battle to keep your fictional world in tact. In fact, as I write, I almost deliberately avoid anything in the realm of what I’m working on. For instance, I hadn’t seen a single episode of Game of Thrones. That whole thing happened when I was quite deep into the writing, and I thought, ‘If I watch something like that, it might influence the way I visualize a scene or tamper with the world that I’ve set up.’
Chang: It sounds like the planning stage and the writing stage were two very separate parts of your process.
Ishiguro: Yes, it’s really when I’m planning the project that I actively look for ideas and read very widely. I spend a lot of time planning. I’m quite a deliberate writer in that way. A lot of writers I know just work with kind of a blank canvas. They feel it out and improvise on it and then they look to see what kind of material they’ve got.
I’ve never been able to do that. Even at the start of my career, when maybe I would have been a little more reckless. I’ve always needed to know quite a lot about the story before I start to write the actual prose. I’ve always needed a solid idea before getting started.
Chang: How do you know when you have a solid idea?
Ishiguro: It’s got to be something that I’m able to articulate to myself in about two to three sentences. And those sentences have to be compelling, much more than the sum of their parts. I should be able to feel the tension and emotion arising from that little summary I’ve created, and then I know I’ve got a project to work on. With The Buried Giant, for example, the starting point was something like: ‘There’s a whole society where people are suffering some sort of collective, and strangely selective, amnesia.’
Chang: And that was the summary you had in mind before you sat down to the page?
Ishiguro: Yes, but that’s not quite enough for an idea. That’s more of a concept. I guess if I had to write the next line of the summary, it would be, ‘There’s a couple who fears that without their shared memory, their love will vanish.’ And then the third line would be that the nation around them is in some kind of strange tense peace.
Alright, so I didn’t literally write those sentences down, but that’s how I start a project. I start with something quite abstract like that, and then I start to plan and do my research.
I tend to read quite a lot of non-fiction around the themes I want to explore.
Chang: Are you fairly careful about curating what you do read or think about while you plan a novel?
Ishiguro: Not necessarily. For this book in particular, I read a very good Canadian book called Long Shadows by Erna Paris, It was written in the early 2000s and documents her travels, looking at the various kinds of brewing or buried trouble. There was also Postwar by Tony Judt, and Peter Novich’s The Holocaust in American Life.
Now, those nonfiction books went into it the research part, but I find that almost anything around that point can be influential. Around that stage is when I’m most sensitive, or most open to influence. Almost every movie I see, every book I’m reading, I’m thinking: ‘Is there something here that might nudge me toward an image, or an idea, or even a technique?’
I remember I happened to be watching Tarantino’s Inglourious Basterds at a formative point. There’s a long scene where the American guys are in a German bar, pretending to be German soldiers, and they’re playing this game and speaking in bad German, and it goes on for this incredible amount of time. You know it’s going to end in some terrible violence, but it goes on and on.
That seems to have nothing to do with my book. No one would detect Tarantino as an influence while reading The Buried Giant, but I thought it was such a great way to deal with an explosion of violence. You actually don’t have to spend a lot of energy on the violence itself. It’s the lead up, the tension. So, yes, I’m quite open to reading or hearing or seeing anything at that point in the process.
Chang: What was behind the decision in setting The Buried Giant in a mythical, medieval England? Did you know this would surprise people the way it has?
Ishiguro: Often the setting comes quite late in the process. I usually have the whole story, the whole idea, and then I hunt for the location, for a place where I can set it down.
It’s sort of like I’ve wandered into people’s countries without knowing where I’ve landed.
So I’m a little bit naïve, maybe, about what the finished thing will look like in terms of genre. It’s sort of like I’ve wandered into people’s countries without knowing where I’ve landed. And after I’ve been there for quite some time, someone says ‘you realize you’re in Poland now.’ And I say, ‘Oh really? I just followed this trail of stuff I needed.’
I didn’t wonder how people would define or categorize The Buried Giant until it was done. And then as publication approached, I started to see it from the outside. I’d been so absorbed with trying to get the thing to work from the inside.
I did think about setting it in a very real contemporary, tense situation. I considered Bosnia in the 1990s as a setting, and well, I thought about Rwanda but didn’t consider it for too long, because I feel unqualified to write about Africa. I know so little about African politics, African culture. The disintegration of Yugoslavia I felt closer to, because I live in Europe. These massacres were occurring right on our doorstep. I wanted to look at a situation in which a generation (or two) has been living uneasily in peace, where different ethnic groups have been coexisting peaceably and then something happens that reawakens a tribal or societal memory.
Chang: What made you ultimately decide on this more distant reality?
Ishiguro: Well, if I had done that you’d be asking me why I was suddenly interested in Yugoslavia, and if I have relatives that used to go there, and what do I think about what Milosevic did or said on this or that day. It becomes a completely different kind of book. Some people write those kinds of books brilliantly. It’s almost like reportage. They’re very powerful and very urgent books.
Maybe in the future I’ll feel compelled to write that kind of specific and current book, but right now I feel that my strength as a fiction writer is my ability to take a step back. I prefer to create a more metaphorical story that people can apply to a variety of situations, personal and political.
Setting the book in an other, magical world allows me to do that. Every society, every person even, has some buried memories of violence or destruction. The Buried Giant asks whether awakening these buried things might lead to another terrible cycle of violence. And whether it’s better to do this at the risk of cataclysm, or whether it’s better to keep these memories buried and forgotten.
The same question applies at the personal level, say, in a marriage. When is it better to just leave certain things unsaid for the sake of getting on together? Is there something phony about a relationship if you don’t face everything that’s happened? Maybe it makes your love less real.
Chang: Do you feel that the conversation about genre boundaries, which has been a major focus of the book’s reviews and press, has taken away from these questions the book is asking?
It’s a much broader conversation, isn’t it? What do we call fantasy?
Ishiguro: I didn’t actually anticipate that there would be so much attention paid to the genre of the book. I read Neil Gaiman’s review in the NYTBR which opens with the words, “Fantasy is a tool of the storyteller.” It’s a very interesting piece that, in a way, is much bigger than my book. It’s a much broader conversation, isn’t it? What do we call fantasy? What do we call sci-fi? I guess the subtext is that mainstream fiction and literary fiction look down on fantasy tropes but, as Gaiman argues, those tropes can be very powerful, and they’re part of an ancient tradition. There were a couple of other pieces that appeared like that. And of course, there was a bit of a spat with Ursula K LeGuin. Although, she’s since retracted what she said on her blog, which was gracious of her. I think it’s a much larger dialogue she’s been involved with in the past with authors like Margaret Atwood, for example.
I think the positive side of all of this is that it is quite an exciting time at the moment in fiction. I do sense the boundaries are breaking down, for readers and for writers. Younger readers move very freely between genres and between what used to be fairly strict categories of ‘popular’ and ‘literary’ fiction. My daughter and her generation, for example. They were quite literally the same age as Harry and Hermione when the first Harry Potter book was published. In a way, they kind of followed that whole storyline in real time, year by year.
For that generation, one of the coolest, most exciting things to happen in their young lives was reading books. Of course, now they read widely just like any person interested in literature, but their foundation, their love of books is based on Harry Potter, Philip Pullman — that whole explosion of very intelligent children’s literature that they grew up with. It’s very exciting, I think — this shift in what constitutes ‘serious’ fiction.
Chang: Even though The Buried Giant has arguably nothing to do with Japan, I love the way there’s still something Japanese that comes across in its style and tone. Are you very conscious of language and tone when you are writing or does that come more naturally?
Ishiguro: At the beginning of my career it was quite deliberate. A Pale View of Hills was set in Japan. My characters were Japanese, so of course they had to speak in a Japanese kind of English. And in An Artist of the Floating World, the characters were not only Japanese but they were meant to be speaking in Japanese even though it was written in English, so I spent a great deal of energy there finding an English that suggested there was Japanese being spoken or translated through. Maybe some of that effort has stayed with me. I use a formal, careful kind of English, but to some extent that may just be my natural or preferred way of using the language.
For example, the butler in Remains of the Day is English, but he often sounds quite Japanese. And I thought that was fine, because he is a bit Japanese.
Chang: Right, that’s one of the brilliant parts of his character.
Ishiguro: In The Buried Giant, I wasn’t thinking consciously about Japan or Japanese, but the priorities of the language, I suppose, are still the same. I quite like language that suppresses meaning rather than language that goes groping after something that’s slightly beyond the words. I’m interested in speech that kind of conceals and covers up. I’m not necessarily saying that’s Japanese. But I suppose it goes with a certain kind Japanese aesthetic; a minimalism and simplicity of design that occurs over and over again in Japanese things, you know. I do like a flat, plain surface where the meaning is subtly pushed between the lines rather than overtly expressed. But I don’t know if that’s Japanese, or if that’s just me.
Author photo by Jeff Cottenden, courtesy of Knopf

Media Frankenstein #8: Florida

THE HEAD: The Sisters of Mercy’s A Slight Case of Overbombing: Greatest Hits, Volume 1 (1993)
I wasn’t raised in Florida. San Diego saw me through my childhood and adolescence until I moved to the East Coast for college. Currently, I live in New Orleans, which is nothing, of course, like San Diego. San Diego has boardwalks and neon and flautas; New Orleans has gators and crime and parades. Both have palm trees, lots of palm trees, some of them native, but most of them not. And so it stands to reason that Florida, or anyway the idea of Florida — in some ways an amalgam of Southern California and Southern Louisiana — is a place I’ve been circling all my life, though I have only sort of been there. As a boy, I went to West Palm Beach, say, a dozen-times-plus to kibitz with grandmother. Walking its streets is an experience I can only describe (cribbing roughly from my father) as “touring the site where a neutron bomb hit, wiping out everyone except for the old people.” Not that West Palm Beach is shabby. It has a cauterized pristineness; planter boxes, blasted granite. And yet I sensed beyond the palms and the ocean’s susurrus a tingle of something — something weird and unknowable, almost uncanny, beneath the veil of what was seen. I would come to recognize this feeling later in the bland, politicized way educated adults recognize most everything that evades them as children: Florida is a complex place. Its crossfade of cultures, its flora and fauna, its palatial golf courses and acres of swamp, and all too often in the news its seismic wealth gap and its prejudiced laws, its environmental ignorance and failed prison system. Even on a surface level, the state is bizarre in its very overtness — Miami’s beachfronts and the spires of Walt Disney, Lake Worth’s esplanades and the tracks of Daytona. No place can look like this, you think, and not have something else behind it. Ergo, as a child, that sensation I had that what I was seeing was not what I saw. What better band, then, to embody this feeling than what I was listening to at sixteen: the British Goth-rock outfit The Sisters of Mercy — specifically, 1993’s greatest hits volume A Slight Case of Overbombing, sprawling in running time, sinister-kitschy, with an almost Wagnerian over-production. Since I was a hot-weather Goth I can tell you: combat-boots appear black, even blacker, in sunshine. Emerging originally out of the mid-to-late 80s with Andrew Eldritch (born Andrew William Harvey Taylor) on vocals and (personified drum-machine) Doktor Avalanche on beats, Sisters of Mercy epitomize a subcultural moment so glittering and distinct that you need shades to see it: the 1980s’ death-rock scene. And even though A Slight Case of Overbombing contains only one direct reference to Florida in the locomotive of sleaze that is 1990’s “Doctor Jeep” (from the album Vision Thing) — “Everybody shouts on I Love Lucy/Pee Wee reads the evening news/A pre-owned song or a second-hand Uzi/Everybody got a job to lose/Here come the golden oldies/Here come the Hizbollah/Businessmen from South Miami/Humming AOR” — the record conjures up the state with every sax solo and dance-lick of bass. There is an artificiality to greatest hits albums that perfectly mirrors the Florida crux: packaged pleasure on the outside, incomprehension underneath. What’s more the band isn’t even American; they come from Leeds, England, an ocean away. And yet the album Vision Thing is a limey critique of Bush I’s presidency, whose family dynasty, years later, would come to have controlling stakes in Florida’s government via Jeb Jr. (Not to mention 2000’s election charade where Florida was the battleground, those “hanging chads” ushering W. to office.) Andrew Eldritch’s voice is a crooning lost soul among the drums and keyboard mists. The soaring female choruses on “This Corrosion” and “Dominion/Mother Russia” could score the revelation of a sunset over the Gulf of Mexico, arterial red and tangerine. If there is a better city-at-night driving song than “Lucretia, My Reflection” then I haven’t heard one, better still if it’s through Miami, Daytona Beach, Tampa, Orlando or any one of many of Florida’s cities, lit up garish and strange in the tarns of their bays. As Eldritch sings on “Detonation Boulevard,” another of the album’s standout tracks: “Through the angel rain/ Through the dust and the gasoline/ Through the cruelty of strangers/ To the neon dream… Long distance information/ Disconnect me if you can…” Under Florida’s wraparound shades there is gloom, but Sisters of Mercy don’t glare it away. They feed it to the drum-machine as the skirt of the hurricane blows into harbor.

THE TORSO: The Isle of Youth by Laura Van Den Berg (2013)
Laura Van Den Berg’s second collection of short stories endeavors a similar chipping-away of Florida’s sparkling exterior, the main difference being that several of the stories actually feature Florida. Van Den Berg, an Orlando native, has always written with a very specific kind of disquieting beauty about her home-state; she is not unlike Flannery O’Connor was to Georgia, for example, or Shirley Jackson to Massachusetts. The stories in The Isle of Youth serve up their noir with a bitter aftertaste of existential terror and uncertainty. In conversation with Jeff VanderMeer (The Southern Reach Trilogy, 2014), another Floridian, Van Den Berg had this to say on her provenance as a writer: “The storms, rapid growth and decay, the rotting heat: Florida is an extreme climate in many ways and it has imbedded in me a love for extreme landscapes, in addition to places that are weird and ungraspable. The harder it is for me to ‘sum up’ a place, the more it interests me, and I know that’s the Floridian talking.” In “Opa-Locka” (an actual Florida enclave “ten miles north of Miami” whose name “came from the Indian name Opatishawokalocka, which meant ‘the high land north of the little river on which there is a camping place,’” in Van Den Berg’s words), a pair of sister private eyes hired to tail a shady husband shack up in an apartment on the strip, “a Glock 22” on the “bedside table.” “It was a rough neighborhood,” Van Den Berg writes. “…I had tried to talk my sister into moving, citing crime statistics and reasonable rents in other neighborhoods, but she loved the two-story stucco building with the concrete balcony and the drained swimming pool half-filled with bottles and empty cigarette packs.” While in the title story “The Isle of Youth,” a pair of identical twins — one of them a party-girl, the other a librarian — meet in Miami to triage an “emergency” in the party-girl’s life that grows ever more vague as her present unravels. The agreement: the librarian-sister will pose as her twin so the party-girl sister can get out of town. Librarian-sister takes twin-sister’s pills, dons twin-sister’s makeup, haunts twin-sister’s haunts. Van Den Berg writes of a club on Miami Beach that the narrator visits, posing as her sister: “A stainless steel bar stretched down one side of the room; on the other, a staircase spiraled into the darkness upstairs. In the back, DJs stood on a stage and people danced beneath streams of flashing light. The lights made the dancing bodies look fragmented and strange.” Estrangement is common in Van Den Berg’s fiction. The characters know not why they do, only that they must recklessly follow their actions. They are as disconnected from themselves and each other as the ebbing and placeless landscape that contains them: its refuse-filled pools and its bass-thumping beachfronts. The only thing darker than life’s shadow-side is finding that life has no meaning at all, that the self is flagrant and garish façade. As the “The Isle of Youth[’s]” narrator reflects at the end of the story: “It was startling to see how many people I mistook for my sister…; it was even more startling to realize that to mistake someone for Sylvia was to mistake them for myself, that there were so many women who, in the dark, could pass for me.”

THE LEGS: Monster dir. Patty Jenkins (2003)
Where A Slight Case of Overbombing embodies Florida’s shadow-side and where The Isle of Youth pursues that shadow into Floridians’ hearts, Patty Jenkins’ film Monster, about serial killer Eileen Wuornos, chases it back to the place where it lives. Wuornos, who killed seven men while working as a prostitute between 1989 and 1990 in Florida, has a tragic life story of rape and abuse and homelessness and mental illness. Yet the film based on her life is disarmingly tender. The first scene has Wuornos (Charlize Theron) sitting in pouring rain beneath a freeway overpass, holding a loaded pistol. Later on, we learn that she was contemplating suicide. She goes to get a beer instead. In the bar she meets Selby (Christina Ricci), a woman hoping to pick her up, and even though Wuornos insists she is not gay, they become fast and ill-defined friends (Wuornos’ real partner was named Tyria Moore.) The rest of the film parallels Eileen’s descent into bloodthirsty madness alongside her relationship with Selby. Wuornos attempts to keep totally separate her love for her “girl” and her hate for mankind, and the way that the tension plays out in her psyche, which we can hear in voiceover, makes the film darkly funny but also heart-wrenching; we recognize Wuornos’ plight. To earn the money that supports them, Selby thinks Eileen is hooking, when in reality Wuornos is killing her johns and ransacking their cars and clothes. “I’ve done everything in the whole wide world hoping that you’d never have to know,” she says to Selby midway through the movie. “So you could go on thinking that people are good, and kind, and that shit makes sense, you know.” Charlize Theron is transcendently good in a performance that would later earn her the Best Actress Oscar in 2003. Much was made of her physical transformation for the role from red-carpet dame to itinerant hooker, and yet it is the little things that Charlize Theron really nails: Wuornos’ smile and her sharp, side-mouthed laugh, her swagger and her violent strength, the gleam in her eye for the woman she loves, her crackling demeanor before doing murder. As Wuornos is led out of the courthouse after her first conviction, having been sentenced to death (an execution that the State of Florida carried out in 2002), she clings to her love for Selby against eternity, which might seem tone deaf did it not work so well. Have you ever seen Bad Lieutenant: Port of Call New Orleans (2009)? Well, anyway, it’s a little like that. Wuornos narrates: “Love conquers all. Every cloud has its silver lining. Faith can move mountains. Love will always find a way. Everything happens for a reason. Where there’s life there’s hope. Hope — they got to tell you something.” The awkwardness of the emotional dynamics in this sequence is striking — oh beloved serial killer, true romantic to the end! — and while the viewer grapples with them, a grotesque poignancy starts to worm its way in. Wuornos could’ve done something else with her life but when life betrayed her she learned to do this. And in some ways, perhaps, Jenkins’ film could be viewed as the story of a woman who discovers her calling and with it true love, just with really bad timing. Florida is vital to the film for several reasons — not least of all its mis-en-scene of tract houses in grassy lots, of truck stops bathed in eerie blue, of the Florida sunset as red as a knife-wound. Van Den Berg’s protagonists are strangers to themselves, a quality reflected in the character of Florida, though never once in Jenkins’ film does Wuornos not know who she is. While Van Den Berg’s characters spiral away from themselves and the thing they are actively seeking, Wuornos grows comfortably into herself — her status as a person on the margins of life and her prodigious talent for murdering dirtbags. Misandry, it starts to seem, was waiting for her all her days. Monster returns Florida to itself: a fucked-up realm of biker bars and fleabag motels where you pay by the day and fast cars on the interstate with spoilers in the shape of sharks, some of them sub-woofing Sisters of Mercy as they speed toward the neon ramparts of the city. Wuornos’ weapon of choice is a gun: some of the men she shoots dead in their cars, while others she lures to their deaths through the forest. The scene in which she kills a man for no other reason than that he has seen her is anxious, nauseating stuff. When he mentions his family in hopes it will save him, she yells in agony and fires. In her off-hours, she and Selby visit somewhere called Fun World. Wuornos rides the bumper cars. She waves at Selby from the track with her stringy blonde hair and her soiled trucker cap and the night-palms of Florida harbor this gesture, recalling an innocence already lost.
Alternative Cuts:
Their Eyes Were Watching God by Zora Neale Hurston (1937); The Supremes’ Diana Ross and the Supremes: Greatest Hits (1967); The Paperboy dir. Lee Daniels (2012)
Mega-Python vs. Gatoroid dir. Mary Lambert (2011); The Southern Reach Trilogy by Jeff VanDermeer (2014); Deicide’s The Best of Deicide (2003)
Bully dir. Larry Clark (2001); Citrus Country by John Brandon (2010) and/or Swamplandia! by Karen Russell (2011); Lynyrd Skynyrd’s All Time Greatest Hits (2000)

Fun, Fantasy, and Fine Art: The Fine Art of Fucking Up by Cate Dicharry
“I am sitting behind my desk watching the downpour when I catch the scent of bacon,” begins Cate Dicharry’s The Fine Art of Fucking Up from Unnamed Press, “Dunbar is in the building again, despite the restraining order.” Thus we are introduced to a quirky, kooky cast of educators, the odd pairing of artists with academia. Dicharry’s novel is a dark and funny mix of slapstick, observational humor and institutional satire. Ultimately, this is a caper, and Dicharry’s ability to write humor into tragedy, into her main character’s unspooling, makes for an entertaining read.
Full disclosure: Dicharry and I were both students at the UCR Palm Desert MFA several years apart. We have many mutual friends, but do not know each other well.
The Fine Art begins with its main character, Nina Lanning, administrative coordinator of the School of Visual Arts, in crisis. Her boss, Ramona, who should be running the school, has lost herself in a fantasy world of romance novel obsession — so much so that she ignores all human interaction. The professors of her school, each a talented and self-obsessed artist, only come running to her when it serves their personal needs. One of the professors, Don Dunbar, has been sneaking back into the building in violation of his restraining order, frying up bacon in protest. At home, Nina’s husband, Ethan, decides he wants a baby, now. As a “test”, he brings home an international student that they can care for and use for practice. He tells Nina:
“He showed up in class this afternoon, distraught, I mean literally in tears. He’s just figured out they’re closing his dorm for the summer. He hadn’t been able to understand the email notifications or fliers. He had no idea. Nobody told him. Can you believe that? Nobody checked that he had made arrangements. He can’t go home because his visa is for one entry per year, so if he leaves he won’t be able to get back in time for the fall semester. He has nowhere to go.”
Nina doesn’t want a baby and she certainly doesn’t want an undergrad. That’s only the beginning. One of the joys of Dicharry’s tale is how many crises are happening at once. All of them, dire. Nina Lanning is juggling one bad thing after another, and seeing her drop the ball is funny. Dicharry understands timing and writes with wit.
Nina’s biggest problem — more than squabbling professors and procreating husbands — is an impending flood, poised to fill the architectural wonder of an arts building with sludge from the river, destroying the archives and a priceless Jackson Pollock painting. With Ramona indisposed, it’s up to Nina to coordinate the evacuation.
It occurs to me this will not be possible. We will be unable to evacuate everything in time for the river cresting. Things will be lost. Equipment. Furniture. Art. We’ll have to prioritize, decide what to save and what to sacrifice, designations over which there will no doubt be disagreement. Panic sets in, and I feel my chest constrict.
The scrutiny on Nina makes for great comedy, and Dicharry knows when to release the pressure valve for laughs. What makes this more than a light romp, though, is the way Dicharry underscores her main character’s frustrations with real dilemmas. Her marriage — which seems happy and genial from the outside — is in crisis precisely because she and her husband are not talking about it. Her reluctance to have a baby is rooted in an earlier decision to have an abortion. She wonders about what happened to her identity as an artist after becoming an administrator. Dicharry defines Nina’s rich inner life, and thus gives weight to her struggles rather than using them for cheap laughs.
But laughs are plenty and often priceless. Dicharry writes Nina with keen awareness about just how funny this tragedy is, even as it’s happening. During a spirited break-in to save the Pollock painting, she falls out of a canoe and into the rising floodwaters.
Never could I have imagined such circumstance: the building underwater, Ramona trapped inside, the Pollock in peril, Suzanne and James in love in a kayak, Ethan at home playacting fatherhood with an international exchange student, and me, wanted by campus police staggering around in sewage, a chipmunk carcass thumping against my breastbone as I try to keep myself from throwing up.
“I note, with all possible connotation and entirely of my own doing,” Nina tells us, “that I am immersed to the chin in shit.” In fact, Nina gets into so much of it that readers will revel in trying to figure out how she gets herself out. When it seems that no more terrible things can happen, Dicharry pushes harder.
The Fine Art of Fucking Up is a remarkable debut novel. Dicharry creates a complex cast of characters that are each so driven by ego that they’re unable to play well with others. Nina, the book’s “vaudevillian straight man”, remains calm while her life crumbles around her. When she inevitably takes hold of the reins, she ends up creating even more of a mess. Dicharry uses Nina’s plight to highlight the absurdities and absurd personalities that anyone who has worked in a school will recognize. The Fine Art of Fucking Up is a strong debut, a light but literary course in bureaucratic nonsense.
To purchase Cate Dicharry’s The Fine Art of Fucking Up, click here to visit the Unnamed Press site.

Us Against the End: an interview with Porochista Khakpour, author of The Last Illusion
I don’t remember how I first heard of Porochista Khakpour or her second novel, The Last Illusion, which was released in paperback this month, but I’m fairly confident it was social media’s fault. Usually how this sort of thing happens to me these days is I see a friend post something and a book cover catches my eye. Then I look into the book and if it sounds like I’ll enjoy it, I put it on my ever-growing wish list of books.
For Christmas my wife bought me a signed hardback of The Last Illusion, having seen it on my wish list, and I consumed the book in a way I hadn’t consumed a book in years: I savored it. I read it slowly, trying desperately to draw it out. I haven’t been so excited about a book in a long long time and it inspired me to want to do something else I haven’t done in too long: interview someone.
I reached out to Porochista through Twitter, where she has become one of the few people whose tweets I actually try not to miss, and she was kind enough to indulge my questions via email.
Ryan W. Bradley: The Last Illusion has a beautiful balance between the nostalgia of storytelling and a very modern plot and setting. It is easier to screw up trying to meld such disparate worlds of story than it is to nail it because consistency becomes so important in the voice of the narrative. Were there ever moments where you had to cut things out of the story purely because they worked against that balance?
Porochista Khakpour: I originally imagined something like The Wild Palms, one of the first Faulkner novels I fell in love with. I imagined two separate stories in alternating chapters. I imagined their call and response as subtle. But then as I got deeper into the draft I realized the two stories were very much the same one, that they needed each other, that their friction would create something interesting. It was a problem-solving challenge at that point. By the next few drafts, the relationship between Zal and Silber, man and bird, Y2K and 9/11, ancient Persia and modern-day NYC — it was all there, the connections. A mash-up is only successful if it’s a little bit surprising to the creator too, I think — that can be contagious to those on the other end. But it can’t just be a trick either — I don’t think either story could stand on its own, not the way I wanted it. The satiric, the surreal, the stylized — these were important to me not just ambiently but thematically. I wanted to create something altogether new mainly because the story made a move like that necessary.
RWB: You talk about friction between stories and that propels much of the plot, but the friction I found most interesting throughout was that within Zal. There’s the man and bird dichotomy, but I think it goes a lot deeper than that. You have mentioned in other interviews how you tend to write male characters, and in at least one from after your first book came out you mentioned trying to write more female characters. Zal takes a much more complex role than a male or female, he is an outsider to gender, and even humanity in a way. He has been told what he is supposed to be in his life, first by his mother, then by Hendricks and his therapist. But as he strikes out on his own he starts to find some ownership of manhood, it becomes a sort of discovery. He goes through layers of identification. It’s really intriguing. How do you see Zal’s flexibility in this process in the context of how he is or isn’t able to relate to the other characters, and do you think the complexity of his gender blank slate and self-discovery has changed the way you approach writing male or female characters?
PK: Very interesting question. This comes at the end of a hard day, when I’m trying to do everything I can not to cry and give up, but let me take a stab at it. I’ve always been interested in coming of age — Karen Russell and I were speaking about this at the Lannan talk we just gave and she was paraphrasing Antonya Nelson in part and saying that she loves coming of age as a subject because we never stop coming of age. For adults, this quest is still very real — to inhabit that idea of a whole person in us. I wanted coming of age, coming of human, coming of manhood, all to be here in different and similar ways. Is masculinity a metaphor? I want to snort a bit at my own question, but in a way it has been for me — maybe virility, or what the Chinese might call “yang energy.” I do find the worst parts of the stereotypically male — some archetypal straight white male for example — to be very interesting — partially because it’s rather easy to trace all the problems in this world to it, wars, genocides, homicides, you name it. Male energy, hate it or hate it, it has been historically a dynamic force in the world. Is it simply the hormone testosterone? Is it the idea of manhood? Is it the physical body of the male, what it implies, the negative space it requires? And yet aren’t men the ultimate underdogs in the end? We even outlive them, always have! On another level though, I was a bit of a tomboy and very inspired by my father and brother, and men I was friends with — again inspired is a strange word for me, because their shortcomings and mishaps were in their own way inspiring. Look at all that foolishness, and yet they survive! I think my first novel deals with men much more directly. Here I wanted to look more closely at the asexual and the pansexual, and so, yes, in a way it made me challenge what I thought of as male or female. But everything in this book is stylized, satiric, a bit animated in my mind. So it’s never quite that simple. This book can’t quite change what I think of anything — can any book really? maybe — because its universe is its universe. It’s not ours. The book is a retelling, on several tracks.
RWB: Whoever convinced us that we ever stop coming of age did humanity a disservice.
Survival is another strong thread in the book, and not just with Zal and his journey from bird to man. Hendricks is clinging to Zal in an effort to survive the loss of his wife, Silber is clinging to his reputation, Asiya is clinging to anything she can to survive the tempest of her visions and emotions. Human survival is at the forefront of my interests as a writer, and I loved seeing this swirl of frailty throughout your book. Ultimately the book blooms into a sort of 9/11 fable, which provides a wide lens on the same topic. What drives you, personally, to explore particular themes and do you think there’s something to be learned about ourselves or humanity at large by plumbing aspects of primal nature like survival?
PK: Your questions are so beautifully worded and intelligently thought out, I feel like a bit like an idiot before them. There are two ways to approach this question for me. One is a sort of autobiographical cheat: many of my friends and lovers have commented on how I am often preoccupied with life on a very basic survival level. I guess I know what they mean. I am a pretty good person in emergencies — maybe my best self then — it’s like all my life I wait for those moments to be truly me! I become calm, rational, a good leader when usually I’m a distracted goofy follower at best. Anyway I do think of life in terms of food-clothes-shelter and I wonder how much of that is New York, a place nobody can quite survive in and yet we somehow do. I also think it might have had to do with so many heavy survival challenges as a child — first memories all war and revolution, the uprooting, the looking for a new home, the setting in the US and then struggling to survive without a grasp on the language and then being forced to rapidly master it — the playground was such a daunting place for this little immigrant. And then so many awful life events, like 9/11. I think everything we do goes back to basic survival and I get made fun of at times for always saying things like, well, is it going to kill you? No? Then do it? Or what’s the worst that can happen, you die? And really that is all there is. Us against that, our end, the thing that we can’t survive.
I have a more theoretical answer but perhaps that’s the most honest. Writing is a performance and sometimes we answer as critics but you are a much better reader than I am — the best thing I can do is tell you where my impulse was, I suppose. But what a day to talk about survival — the city is all ice and I’ve taken three bad falls and I’m all bruises and cuts, and I keep thinking how crazy that this can kill you, or that choking on a sandwich like the great Mama Cass, how radical our fragility is indeed…
RWB: I’m just trying to do justice to you and the book!
I love when someone finds the best of themselves in difficult situations. There’s something truly amazing when everything goes wrong and you feel suddenly slowed down, calm, and think to yourself, “I’ve got this.”
You mention death, and like you said, it seems like it’s always the smallest things that hit us, make us think “so this is how I’m going to go.” My nearest-death experience was choking on a bagel and that was exactly what I thought to myself.
People often call death the great motivator. But it seems you and I are alike in our view of death, that it’s the worst that can happen, and eventually it will. For everyone. Do you think death motivates you? And how do you see it playing a role in your writing, because as a reader I didn’t once find myself thinking about death in The Last Illusion, everything to me seemed like it was focused on perseverance?
PK: Okay! Death! I made it through a cancer scare yesterday — had some bad news from a doctor that turned into good news — so I’m feeling bold. I am obsessed with death — it’s a big part of my everything. Was it Dali who speaks of Lorca practicing his “death face?” The Spanish obsession with death is not unlike the Persian one. I am so hooked on the great Sadegh Hedayat of Iran and his 1937 surrealist masterpiece The Blind Owl, which I got to write the intro to in 2011 (Grove put out a new edition of the English translation) — so much of my feelings about death and creation are tied into the nightmares of that book. But I am most obsessed with death because I am most obsessed with staying alive — and that is in the psyche of all the characters of The Last Illusion too. The end is coming — a sort of end is coming anyway — and what can we do but try desperately to live? The book is very anti-nature in some sense, very much pro-civilization. The City is everything, it IS the cosmos. The rural, or the village of the first chapter, is almost to me a paradise lost — I meant those sections to seem a bit unreal — the rural and the ethnic-specific there where everything went wrong, where everything could have gone to death, where myth meets a sort of nightmare of invisibility. But The City is where everything is laid bare, where all of life’s theater plays out. It’s shorthand for the world, of course — even all our nicknames for New York, “the Greatest City” all of that. The horrors of symbolism made literal — it’s all over the 9/11 narrative, the hijackers very intentionally created that. Symbolism and spectacle, so many of the seductions and tools of the artist now turned material, literal, organic — how horrifying it can be. What is metaphor and what is not, in our manmade world, all the déjà vu, the Baader-Meinhof phenomena, the cult of social media and its own superstitions and mysticism like the recent popularity of mercury retrograde, for example — well, I became obsessed with the magical thinking of our contemporary world as I wrote this, starting from the numerological delirium of Y2K. But we do these things, I think, out of a great fear of dying. With religion too, we fashion the god that we’d most want: forgiving, benevolent, a stern caretaker but caretaker nonetheless. But we fear its power and therefore want its power. Even the suicide bomber martyr I think is some ways marries himself to death, because it can’t live with death making the first move — that’s a sort of laughable way to put it perhaps, but I think of the power-hungriness of suicide, the need to take control. It’s maddening to not understand our ends, to not even experience them consciously in the end — how are we not tempted daily to just submit to it, to stop the horrible waiting? I realize I am a particular kind of dark bird, so many probably won’t relate to this, but this is where my mind goes, all the time. The basis of optimism is sheer terror, goes the famous Oscar Wilde saying, and I think that’s there in my book, in everything I do and write. We make the best of things, but we wouldn’t have to do if we were deep in truly the best. I learned we died older than most — I thought death by natural causes was impossible and you just kept getting old (let’s face it, some old people look several centuries old!) — and so maybe I am just trapped in that late realization. It makes people a bit nervous when I speak about it, so I try not to, but I think this “problem” is there, here, all the time. It shouldn’t paralyze us, of course, but I’d also say, what a miracle that it doesn’t!
RWB: I’m so glad you got good news! I had one of those scares a few years ago. It’s so otherworldly, the experience of waiting for the results. And even when you get good ones, there’s this weird internal emptiness, almost like crying it out, where you’ve spent so much energy preparing for the worst that you’ve emotionally bankrupted yourself.
In my research for this interview, I actually came upon the edition of The Blind Owl you wrote the intro for and instantly put it on my Amazon wish list (a great way to keep track of all the books, movies, and music I want to buy when (if) I have money).
I want to focus on the ideas of optimism and fear. I find your learning about natural death later in life interesting, because I don’t remember when I first became aware of death. On any level. I remember people in the family dying, but I was old enough by that point that surely I was aware of it beforehand.
For a lot of people death is the ultimate elephant in the room, especially for artists. So, if optimism and fear go hand in hand, how do they show themselves in your writing? What fears do you have that get translated into your writing, whether concretely becoming themes, or just in how you approach your work, being a writer, working on novels, etc.?
PK: Okay, where were we? So much has happened. Feb 12 was the one-year anniversary of the death of my friend Maggie Estep — which I’d been dreading for weeks — and then suddenly David Carr died that evening (I didn’t know him well, but I had hung out with him at events and parties and such). He was also an idol of mine though. I loved his memoir, and I love his work and just his presence around town. So gutting. And the Chapel Hill shooting, my god, the discussion around that. And many of my friends are seriously ill plus it looks like I may be having a sort of Lyme relapse (as I seem to do every winter). Oh, and I have an ex who has tried to take over months of my life with all sorts of messes. And the snow won’t stop. Last winter seemed to be The Worst Winter Ever in NYC, and now it has a rival. It’s Valentine’s Day and I’m neck-deep in deadlines, student neuroses, a bored dog, a house that is so unlivable that I basically can’t stop thinking thoughts like, what if I just threw away all the dishes and lived on paper plates and plastic utensils ’til this period blows over? This period! I don’t know if every late winter was as bad as these past two, but I’m now becoming phobic of winter, my second favorite season (autumn of course is first). Have I always been this unhappy? I have to remind myself that I have been much unhappier.
Death! Oh god, where were we? I am terrified I will die in a few days in my plane flight for my Australian book tour, I am terrified I will die of late stage Lyme, terrified I will die of the cigarettes I have brought back into my life — I’m terrified. Of a lot! The one saving grace of my mind is that I burn out on all terror — the energy short-circuits and I fall into a weird black zen state and then I feel a sort of very genuine primal fearlessness that lets me do things. Thank goodness for that. Otherwise, on the day-to-day, I am finding life impossible these days, and yet I badly want to live!
So maybe this is a way the good and bad work together. Sometimes good has be there — something has to fill the space. Occasionally, the odds fall with good.
I’m stalling, I think…
Magical Thinking and its cousin Conspiracy Theory are big fears of mine — not unrelated to death! — that are all over The Last Illusion. Asiya becomes the embodiment of all that — in a sense I almost felt her anxiety was bringing on the inevitable 9/11 of the ending, so much that I began to dread writing her with all my heart. But they are also understandable. It makes the world smaller, a culture of superstition. There is something so human about thinking things might not be what they appear. After all: death! Afterlife! What the hell is all that? Dreams even! Babies coming from sex, growing inside and ejecting themselves from human bodies! Shitting! Breathing! (At one point in my Lyme Disease journey I was losing the ability to swallow food and so I would for hours a day read online about swallowing. It’s incredible how it works — how many systems have to operate perfectly for swallowing to happen.)
So much about our lives seem psychedelic to me.
And I tend to be overly empathic and I think that might have to do with trying to infuse meaning into the things I fear. Being on a playground, immigrant kid, not speaking English and having to read people’s faces and gestures for what they thought. I feel like I am always searching, always taking people perhaps too seriously. So when confronted with Magical Thinking and Conspiracy Theory, with all their damages, I have to remind myself this is what happens to good strong minds who feel they can no longer understand the experiment at hand. They create ghosts, they reinterpret reality, they try to bring a sort of rationality and reason to the table. The intention is often a good one and the problem solving here is seductive, but who can live that way? Apparently many but I’m not sure they are living.
RWB: The older I get the more it truly seems that life is a never-ending cycle of the world going to shit, people dying, being killed, horrible, disgraceful treatment of humans by other humans, not to mention the way humans treat other creatures and the environment. When you really get down to it, it’s hard not to think, well maybe Morrissey isn’t so melodramatic after all, or about that comic stereotype of a character in a French film taking a drag of a cigarette and saying “life is shit.” And yet, there are such wonderful, beautiful things woven in, that in spite of it all we keep living, keep striving to live.
Asiya fascinated me, dealing with my own struggles with mental illness I tend to feel discomfited when I can recognize myself in a character, even if it’s just a small piece. In a way she is a ghost herself, she is disappearing into her prophetic hysteria. And while it seems that Zal is attracted to her because she is the first person who gets to know him first as Zal rather than Zal the Bird Boy, Asiya is attracted to him because of his own chaos. She only knows chaos, from her family, to her mental state, to her sense of artistic identity. How did her character evolve? What informed her development?
PK: Asiya: you described her set-up so perfectly that not sure what I can add! I love “In a way she is a ghost herself, she is disappearing into her prophetic hysteria. And it seems that Zal is attracted to her because she is the first person who gets to know him first as Zal rather than Zal the Bird Boy, whereas she is attracted to him because of his own chaos. She only knows chaos, from her family, to her mental state, to her sense of artistic identity.”
Though I’d guess that the chaos is from being parentless. Like Hendricks. Like Zal. Like pretty much everyone in this book.
Asiya, as I said, was the character I least enjoyed writing. For one thing, I have no interest in writing about women with eating disorders. At a certain point when I was very young I suffered from something resembling one, but to be honest, it’s hard to say if I was just very poor and therefore starving or very crazed and starving. Probably both. I know when I was young control was very important to me — much more than it is now (I relish losing control so much these days, more than ever, maybe because of all my years very sick with chronic illness). It was also a way to create shape in my days, to give meaning to my life, to create goals I could achieve. Once I abandoned perfectionism, I no longer had the urge to go there.
It’s my own fault but I don’t love depictions of them in literature usually because so often they fall into the trap of presenting the disease as sexy. Which it is not at all. I know there are many things I can read that surpass this, but I haven’t had the time to look at much of it — but perhaps I will.
But I went there. And as I said, I did not enjoy writing her. But the story made me do it — I had no other choice. I finally have a sense of “inhabiting a story” and “let the characters show you the way” etc, all the old clichés of creative writing workshops that are decent advice!
She seemed black and white to me in so many ways. I was scared of her. I never trusted her and resented her for what she did with Zal.
It’s crazy how real these characters feel to me and yet in so many ways they are symbolic to me. I hadn’t really let symbolism dictate character and plot ever before — and I think it’s actually unadvisable and for good reason! But I wanted the challenge and it so happened that I had a story that wanted that treatment.
As I may have said earlier, the challenge here was to take archetypes and even stereotypes and inflate them into very real life.
RWB: I think you did an amazing job conveying that in the book. And honestly I think there are enough things that I loved about The Last Illusion that I could ask enough questions to fill a book, but I really appreciate you taking the time to talk with me a bit. I’m really looking forward to getting a chance to read your first book, Sons and Other Flammable Objects as well as everything you do going forward!
PK: Thank you for your questions. The dream of any writer — this writer at least, and definitely some I know — is to have someone read their work this carefully and really care to engage them on its ideas. I don’t really make a penny from anything I’ve written but this sort of interaction makes me feel richer than anyone. Thank you. It’s a real gift and I can’t wait to read your work.

Ferguson Librarian Scott Bonner to receive ALA’s Lemony Snicket prize
by Elizabeth Vogt

The American Library Association has announced the winner of its second-annual Lemony Snicket Prize for Noble Librarians Faced with Adversity, and it couldn’t be a more worthy recipient. Scott Bonner, the director of the Ferguson Public Library in Missouri, was described in the announcement as a “quiet hero” for keeping the library’s doors open despite the protests and crises that erupted in the wake of the Michael Brown shooting this past August. With schools closed, the library served up to 200 students per day, providing educational resources and a safe place for the community. Once the story of Bonner and the Ferguson Library reached social media, over 13,000 people across the country raised over $175,000 in donations, which Bonner used to create a collection of books focused on diversity and civic engagement. While Bonner was the only full-time librarian on staff at the time of the incident, he has consistently refused any sort of special praise, saying instead that any other librarian would have done the same.
The award, a $10,00 cash prize, will be presented by Daniel Handler aka Lemony Snicket and recent National Book Award-winning author Jacqueline Woodson at the ALA Annual Conference & Exhibition in San Francisco on June 28th.

