Category: Volume 32 – Number 3 – May 2022

  • Notes on Contributors

    Rotimi Babatunde‘s stories have been variously published and translated. His plays have been staged across continents. He is a recipient of the Caine Prize. He lives in Nigeria.

    Lauren Bajek is a writer, parent, and literary agent living in the American Rust Belt. Her fiction is published or forthcoming in Baffling Magazine, the Magazine of Fantasy & Science Fiction, and Lightspeed Magazine. Online, she lives at laurenbajek.com.

    TJ Benson is a Nigerian writer and visual artist whose work explores the body in the context of memory, African Spirituality, migration, utopia and the unconscious self. His work has been exhibited and published in several journals, and his Saraba Manuscript Prize shortlisted Africanfuturist collection of short stories We Won’t Fade into Darkness was published by Parresia in 2018. His debut novel (The Madhouse) was published in 2021 by Masobe Books and Penguin Random House SA, and his second novel, People Live Here, was published in June 2022. He has facilitated writing workshops, more recently teaching a class on magical realism and surrealism within the context of African literature for Lolwe Magazine and an Inkubator workshop for Short Story Day Africa. He has attended residencies in Ebedi Nigeria, Moniack Mhor Scotland, Art Omi New York, and is a University of Iowa International Writing Program Spring Fellow. He currently lives in an apartment full of plants and is in danger of becoming a cat person.

    Alexis Pauline Gumbs is a cherished Black Feminist Oracle and a Marine Mammal Apprentice. Her most recent books are Undrowned: Black Feminist Lessons from Marine Mammals and Dub: Finding Ceremony. Alexis was awarded the 2022 Whiting Award in Nonfiction and is also a 2022 National Endowment for the Arts Creative Writing Fellow. In 2020-2021 she was a National Humanities Center Fellow to work on her forthcoming biography, The Eternal Life of Audre Lorde. This piece is dedicated to Alexis’s great uncle and all of the nonverbal futurists.

    Robin Myers is a poet and Spanish-to-English translator. Recent translations include Salt Crystals by Cristina Bendek (Charco Press), Copy by Dolores Dorantes (Wave Books), The Dream of Every Cell by Maricela Guerrero (Cardboard House Press), The Book of Explanations by Tedi López Mills (Deep Vellum Publishing), and The Restless Dead by Cristina Rivera Garza (Vanderbilt University Press), among other works of poetry and prose. She was double-longlisted for the 2022 National Translation Award in poetry. She lives in Mexico City.

    Malka Older is a writer, aid worker, and sociologist. Her science-fiction political thriller Infomocracy was named one of the best books of 2016 by Kirkus, Book Riot, and the Washington Post. She created the serial Ninth Step Station on Realm, and her acclaimed short story collection And Other Disasters came out in November 2019. Her novella The Mimicking of Known Successes, a murder mystery set on a gas giant planet, will be published in 2023. She is a Faculty Associate at Arizona State University, where she teaches on humanitarian aid and predictive fictions, and hosts the Science Fiction Sparkle Salon. Her opinions can be found in The New York Times, The Nation, Foreign Policy, and NBC THINK, among other places.

    Simon(e) van Saarloos is the author of four books in Dutch, including a novel (De vrouw die) and an ethnographic court report about the “discrimination trial” of Geert Wilders (Enz. Het Wildersproces). Two of their books have been translated into English: Playing Monogamy (Publication Studio, 2019) and most recently Take ‘Em Down. Scattered Monuments and Queer Forgetting (Publication Studio, 2022). They are currently working on Against Ageism: A Queer Manifesto (Emily Carr University Press, March 2022) and a theatre play about abortion, titled “De Foetushemel,” for Ulrike Quade Company, premiering April 2023 at Theater Bellevue, Amsterdam. Van Saarloos also works as an artist and curator. Their most recent projects include Cruising Gezi Park (with Kübra Uzun), the spread of a mo(nu)ment, and “Through the Window,” an ongoing queer solidarity project between Turkey and the Netherlands, aimed to circulate funds among queer artists. They have participated in artist residencies such as the KAVLI Institute for Nanosciences, Deltaworkers New Orleans, and Be Mobile Create Together at IKSV in Istanbul. Together with Vincent van Velsen, Van Saarloos curated the ABUNDANCE exhibition (“We must bring about the end of the world as we know it”–Denise Ferreira da Silva) at Het HEM, Amsterdam in 2022. Recent projects include their role as a guest curator for Rietveld Academy’s Studium Generale program “Refuge” (January-March 2023) and IDFA’s (International Documentary Filmfestival Amsterdam 2022) queer day. Van Saarloos currently pursues a PhD in Rhetoric at the University of California, Berkeley.

    Diego Falconí Travéz is an Associate Professor at the Universitat Autonoma de Barcelona, and Professor at the Universidad San Francisco de Quito.

    Gaby Zabar is a writer who lives in California. Find her on the internet at www.gabyzabar.com.

  • Distant Worlds

    TJ Benson (bio)

    Before the screams got to Zuana, he sprang out of sleep and clamped his teeth to mute his own. Panting, he looked around to make sure he was really alive, then he did the ten inhale-pause—exhale breath exercises his mother had taught him. Yes, this world was real, the nightmare was over. He stretched out his arms with a yawn so that the snakes that had been sleeping with him could wrap themselves round his body, around his chest and arms and wring him dry of the fear spurting from his heart into his head. They enjoyed this part of their morning ritual more than he did, perhaps remembering some malevolent trait from their cousins in distant worlds.

    No one else lived with snakes in Vande, his agemates were happy with monkeys and birds and several other animals but only snakes were sufficient company for him. They kept following him everywhere until his parents allowed him bring them home. He had twin marks of their play-bites all over his body but he knew they loved him, all of them. It was an almost barbaric love he could manage and understand. All creatures were not the same. We all loved differently.

    His mother always said this.

    If not for the pangs of fear ebbing out of his body, he felt relaxed, his bed of shifting sand had massaged his back while he slept. Usually he would jump out of bed calling for his mother or fathers, but the dream still had a hold on him even though he couldn’t remember it. He pursed his lips to practice smiling so that he wouldn’t worry them; however, once his mother came in, she knew what had happened.

    “Another dream came to scare you” she said without question and leaned forward to kiss his forehead. The elaborate gold tree that spread into two branches of her protruding shoulder blades disappeared into her wrapper, but they glistened and her big eyes were dizzy so he knew she had been with his fathers. “Can you remember this one, child of mine?”

    His two fathers entered his room, both adjusting their wrappers round their waists and he fell back to the bed, groaning. They would make a fuss out of it. “I am sorry, I’m sorry you people should go.”

    “He is shy,” said Hirekaan, his clown father, the one who made their household tremble with laughter. “He is shy of us.”

    “I don’t know where he learnt it from,” replied Anza, the warrior father. “We made him.”

    “He is not shy of us,” said the mother, pulling his hands from his face. Then she smiled wickedly. “That will come by the next sun circle when his body starts ripening.”

    “Mother!”

    “He is not shy of us.” Her face became serious. “He tires of being a burden. He thinks he is our burden. Zuana you have us. We belong to you.”

    “Yes, yes,” Hirekaan added. “Your mother married two husbands so that you will be protected back and front. And even those your dreams that are scaring you, your father Anza will enter inside and fight the things inside ehn. Me I will stay here, I am scared of that your little mind, the things you sit down and think.” He fake-shuddered and made a feverish sound.

    Zuana almost smiled. So did his mother. Anza shook his head, walked around the bed and sat next to him. “What did I tell you when I took you up to the peak the last Moon Circle, can you remember our lesson?”

    Zuana nodded but Anza’s face bore down on him impatiently so he said, “That you, me, mother, and father Hirekaan are one tree. If something happens to a leaf, something happens to the tree. If something happens to me, something happens to all of you. We are one.”

    “Exactly,” said Anza. “And together, we push our people into the future.”

    “Or maybe you are scared of sleeping alone?” Hirekaan’s eyes shined with mischief. “Maybe he is ripe already, maybe it’s time for him to mate.” His fathers laughed. His mother didn’t. Neither did he. Hirekaan coughed and cleared his throat. Whenever she didn’t laugh at his jokes he was a little hurt. “Let me go and turn that your drink. I’ll add plenty sugarcane juice to make you happy.”

    “I hope the mix hasn’t soaked for too long,’ said Anza, standing up from the bed and dusting the sand off his waist wrapper. “Let it not turn to the drink of those old elders.” He walked to meet Hirekaan leaning on the door and clapped his back in camaraderie, eyes twinkling. “We don’t want our son to start getting drunk yet.”

    Hirekaan smiled a bit but grew serious which was unusual of him. “What are you doing today? I heard about the intruders.”

    “Intruders?” Mother turned to them from the sand bed. Zuana sat up. “White men?”

    “Visitors. Just visitors eh. You all try to steady your hearts, don’t die of shock and leave me with this boy.”

    “Talk to us,” urged mother, standing up and tightening her woven blue wrap under her arms. “Tell us what you can tell us.”

    Anza sighed and looked at the ground. “I am representing our nation this time.”

    There were sounds of discomfort in the room.

    “Why you Papa?”

    “Because it is my turn.”

    “Why can’t mother go? She has already gone before.”

    “You know it is the way of our people, we only choose a head to represent us when faced with outsiders. I must go now because it is my turn. You know what happens to our neighboring nations who have kings, you know.”

    Mother crossed her arms. “I know it is the white men.”

    Anza laughed an empty laugh but none of them bought it. “Come on, we have had other black tribes visit us; didn’t we visit this place from the Congo ourselves?”

    No one responded, so he sighed, ‘Okay, yes, white men. I should leave Hirekaan to do the job of making us laugh in this house.”

    “What do they—”

    “And before you say anything I want you to know they are not a threat.”

    She rolled her eyes. “What do they want?”

    “I will find out. For a century they have come with different things and it has always been our culture to listen, to welcome visitors. If what they offer to share is not conducive for us, we can tell them to leave. It won’t be the first time.” He turned to Hirekaan, placed a hand on his shoulder and whispered, “Maybe take our boy for the Moon Circle meeting today? Our wife is passing blood and you know she is too stubborn to rest. Till I come back.”

    Hirekaan nodded.

    _____

    As Anza walked out of the forest to the beach, he tried not to think of Zuana’s nightmares. Rather he focused on the dreams that plagued his mind all through the day. Only his wife’s lips and his co-husband’s jokes could clear his head. This was why he never wanted to leave home. Ah, home. He had not spent up to twenty minutes on the ground and he already missed his home. The horn of the ship made him look up and shield his eyes with a hand, the better to see it. He had not seen it because his mind was still with his family, up in the mountains. He watched as a figure climbed down a ladder to the shore in the distance. He had docked here some days ago, waiting for response. Anza was wearing a red suit, in the fashion of these visitors, so that they would feel more comfortable and he couldn’t wait for the meeting to be over. If their plans to colonize his people had worked, everyone would have been wearing this sort of thing! Under this sun! Anza shook his head at the thought. A bead of sweat trickled down his armpit.

    “Hello!” called the white man, barely a distance away.

    “Hello!” Anza called back, nervous that he hadn’t replied with the appropriate response. It had been long since he had spoken English. Everyone had to learn world languages, it was mandatory in Vande so that they could handle situations like this.

    The white man waved, and when he got to Anza, extended a hand. He was wearing lighter clothing than Anza, just a shirt that seemed to be of wool tucked into large trousers. Anza was a bit embarrassed at having over-dressed, and slapped his chest in reverence instead of taking the man’s hand. “Hello,” he greeted again, dropping his hand, a wry smile on his face.

    “Hello.”

    “I was thinking,” said the white man, “you reckon we go back to the ship for a drink? I would have invited you to a bar but you don’t have those here.” He spread out his arms at “here.”

    Anza smiled at the joke. “Thank you, but it is too hot for that. This hot sun, drinking? In my community we only drink in the cool of night.”

    “I was just thinking we could sit there and talk? Or we could go to your home and chat?”

    Anza suppressed a wave of panic and smiled. “Oh, you couldn’t climb to our city. It’s up the mountain in the trees.”

    The white man’s eyes rounded with wonder. “I heard. That’s one of the things I looked forward to seeing in fact. Not if, of course, it is not permitted,” he added when he saw the look on Anza’s face. He slicked his red hair away from his face with a hand. “I understand your community is secretive.”

    “We are just careful with foreigners; foreigners bring all kinds of spirit.”

    “You mean infections . . .”

    “—and pollute us. It has happened to other tropical communities. We can talk on your ship.”

    There was an awkward silence Anza actually found preferable to the man’s chatter. But the man liked to talk.

    “So what measures do you use to purify yourself?” he asked when they got to the ship.

    “What?”

    “You said quite correctly that my presence might expose your community to foreign pathogens, yet they sent you.” The man turned to look Anza in the eye. “Are you some sacrifice?”

    “Me? Oh no! No, no. After meeting you I will take baths in the ocean that brought you for several mornings, I will eat some herbs then bathe in ritual smoke for seven days, that is a week, then I return to my people.”

    “You must miss them.”

    Anza smiled thinking of Hirekaan, Zuana and his wife, his heart, the flower of all flowers, fecundity itself. “You know what my people would have called you?” he asked the white man, after he told him his name.

    “What?” Anza could hear the smile in his voice. “I am curious.”

    “They would have called you Red. The red white man.”

    “My hair. Good one. Come this way. The captain’s cabin is this way.”

    Anza allowed Red lead him past the bewildered men to the captain’s cabin. He sat where the man gestured him to sit. “You know I was thinking,” he said rolling his shoulders in the suit. “I was thinking so these are the kinds of clothes your people would have forced us to wear if you succeeded in colonizing us.”

    Red’s face went red and Anza found it fascinating. He didn’t think the color change was a reaction to his words so he continued, “I think about it all the time. How would our colonial masters draw boundaries?”

    “I may have grown up in England but I will have you know I am Irish, my people never tried to colonize your people.”

    “Oh, I am joking—”

    “It’s fine, it’s fine, I am not offended at all. I was just thinking I have known you somewhere before, have we met?”

    Anza laughed. “This is my first time touching water sand to my feet. I was born in our home in the mountain.”

    “Don’t mind me,” Red chuckled. “I really wish I could visit, heard amazing things about the city, a city held up by trees and carved into the face of the mountain in dazzling fractals, the architecture, I can’t imagine. You must miss it.”

    Anza leaned back in his chair and the upholstery squeaked under him. He said, “Why are you here? Why have you come?”

    Red sighed and leaned back. “Our astrologers have picked up a disturbing cosmic activity leading here. Our physicists and geologists all have the same conclusion, there are other universes, darker worlds. One of such worlds is coming. We believe a young child in your community will be the key to unlock this world. Such a child might already experience headaches, daydreams, and nightmares.”

    Anza’s blood froze all over and Red continued, “But something tells me you already know this.”

    Anza turned to look at the deckhands mopping, but the white man stood up and followed his gaze. “I was sent to bring the child. He would be observed by our finest scientists—”

    But Anza was already shaking his head and chuckling at the thought of his wife giving up their child.

    “A darker world is coming. Please talk to your people because we cannot escape it. We cannot.”

    And they stared at each other for a long time.

    _____

    As night fell, she remembered the first day of her life, the day she washed up on the shores of Vande. She had no memory from before, not even when she was brought back to the ocean weeks after she was strong again. There was no wrecked boat, just her, wearing garments the people of Vande had never seen before. She had opened her eyes to the world for the first time and saw the faces of two men, two suns shining down on her. One pensive, the other amused. My name is Anza the pensive one said and his name is Hirekaan. You are safe.

    She didn’t think of this day often, but Anza had not returned and Hirekaan had taken Zuana to the mountain peak for the full moon meeting with other boys and girls at the cusp of their ripening. They would be around a large fire and under the instructions of their fathers, they would recite the knowledge and understanding they had gathered from childhood, then be instructed on what waited for them on the other side of their ripening, assigned Moon-Circles to preside over for political responsibilities when the time came, and most urgently, taught how to manage the fluids their new bodies would produce.

    Blood and semen, the elder presiding over her own moon meeting a year after she arrived had said, form the fabric of human life. She was already a full woman then, but participating in this custom was the way to be properly initiated into the Vande community. Besides, as far as her intellect was concerned, she was not too far from the others who were at the cusp of their own ripening. Then on the final night, when it was time for the new initiates into adulthood to proclaim to everyone who they were and how they would be addressed, she placed her hand on her heart, closed her eyes, and gave herself a new name.

    She knew to avoid the question where do I come from? Because there was a more important question that swallowed up that one, a question she felt was more useful to her future. Why did I come here? And this second question she decided, she would spend her life answering.

    She had come here to flourish, to build a rich and fulfilling life with her two husbands, and son and in so doing, contribute to the general strength and advancement of their people through their family unit. All the technological innovation, all the new healthy ways of feeding, building, and living people had gotten were products of thriving inner lives, the flourishing of the erotic. She imagined sexual activity and reproduction as the only ways lesser animals could express the erotic in their nature and for this, she pitied them.

    She remembered that feeling of rest when she opened her eyes for the first time and saw Hirekaan and Anza, she knew she wanted to spend the rest of her life looking up to their faces. They were childhood friends, so even though Anza had sworn to never mate because he wanted to dedicate his life to protecting their fringe community and Hirekaan enjoyed making many women laugh, they both said yes and moved into their nest, one of the larger homes in Vande, with rock cave rooms painted white, connected with adjoining tree rooms (one of which their son would eventually make into his own) and raffia rope bridges.

    Zuana, my son, she said to the stars and turned back into her room. If these dreams persisted, she would have to take him up north to the healers of the flat lands. She knew her boy was trying to be a man and not scare her too much. But he will be fine. All is right in their world.

    She left the window and laid down on his bed of sand, perhaps it is was just the right thing her body needed to de-stress. She closed her eyes with a smile, remembering what Hirekaan’s lips felt like on her lips with Anza’s head between her thighs. In no time she was dreaming. In this dream she was someone else, someone with a lover. She couldn’t see this lover clearly because the world was blurry and watery but she could feel the weight of loving him in her dream body, the weight of loving this stranger for a lifetime. They were taking a stroll, a stroll to nowhere.

    On this stroll, she turned to look at something, someone that called to her. Called to her in the amorphous language of dreams, or maybe she had imagined it, anyway, she turned to be sure. And she saw herself at a distance, the she who was truly her, dancing in a moon colored dress. And the longer she stared, the more she became this she that was truly her, dancing to this wonderful music she wouldn’t remember when she woke up.

    _____

    In Moon Circles, Hirekaan would be in the center of other parents, telling them stories, making them laugh as their children slept in a camp at the other end of the peak. This night he wanted to be alone. Nobody bothered him, they all knew he was worried for his co-husband who had gone down to the beach to represent their community and he was worried about his son’s dreams. He was glad to be left alone but he was getting bored. Shouldn’t he rejoin the group so that they could distract him?

    Maybe he should have just stayed home with Zuana instead, if a child was sick, absence was allowed. But he wanted to come, he wanted to play and meet his friends. Hirekaan himself was also dying to leave the house, it was gloomy because of Zuana’s bad dreams and Anza’s absence. Yet here he was, alone. He might as well get high then. He brought out a wrap of leaves from his leather waist pouch and chewed them. As the sweet juice sifted through his body, he grunted and laid back on the ground to look at the stars. They were so close from up here.

    Then he thought about the children at the cusp of their ripening, wondered what new concept they would add to their culture. It was from this Moon Circle ceremony several sun circles before he was born that a child had shared a dream he had, where they all lived like bees in a honey comb. His father had promptly used clay to model a design the next morning and soon the people who had set up camps at the beach began working on the face of the mountain, hollowing out caves until they had replicated the fractals of a honey comb. Over generations, they had fashioned out water and waste channels connecting each unit. They dyed the walls to the color they preferred then upholstered the rooms with animal skin, sea shells, and wood carvings. The Vande people, the youngest tribe of the Bantu nation, had been sent to the fringe of the land to serve as sentries, but soon they became one of the most sophisticated tribes, with other nations visiting to learn their ways of life; from architecture to cuisine to reading the stars. All of this from a child’s dream.

    “Zuana will do well,” he said to the deep vast bowl of stars. And he believed it. The boy was special and always had his own way of doing things. He did his homework and was respectful, so when he told them he wanted his room to be a tree house connected to their home unit, they did not hesitate. As surely as the seasons came and left, his nightmares would soon be over. “Zuana will be well,” he said, descending from the high, his muscles relaxing him to slumber.

    He was about to turn over and bury his face in the grass, his mind drifting off to the time Zuana was just a baby crawling all over their house, when the atmosphere changed and he smelt sweat and wet sand.

    “Mama, Mama, run Mama, he is coming Mama,” Zuana whispered, shuddering over Hirekaan, eyes closed.

    “Zuana!” Hirekaan yelled, jumping up from the grass and shaking his son. “Zuana open your eyes, wake up!”

    But he didn’t open his eyes, he kept whispering, “Mama run, he is coming Mama. He is coming for us Mama, run Mama.”

    So Hirekaan shook off his panic, threw his son over his back, and started descending the mountain, past other family units, to their home.

    _____

    Immediately Zuana closed his eyes to sleep that evening, he returned to that large room with walls the color of water. He knew he had been in this room several times before, and that he always forgot when he woke up. The knowledge was frightening, the sense that he knew what would come next if he focused on what was before him hard enough. He knew what he saw would make him scream again, until he woke up. Yet he knew there was no choice.

    Even before he looked, he knew on the table was his mother. Except she didn’t look so much like his mother. She was scattered across different worlds, Zuana knew this because half of her face was in a translucent green square, the upper quadrant of the other side was in a translucent violet square with yellow sparks, the lower quadrant in magenta, her neck in red, and so on for her entire body.

    And a man was bent over her, yelling at her where are you! Tell me, where are you!

    As in other dreams Zuana suddenly remembered, he never saw this man, he just felt his presence in the room, the rage and desperation and menace. But today, as the man moved, he felt himself move, fiddling with a rectangular piece of glass that didn’t reflect his face like the mirrors of Vande, but showed other colors and symbols at command. The glass was some sort of tool, but it wasn’t helping this man. Where are you?

    Her body didn’t move but it checked within the several square halos of different colors. Zuana tried to close his eyes and think of where she could be.

    Then he saw a woman dancing in a moon-colored dress, dancing closer and closer to him until she became his mother. He called to her but she was lost in her dance so he tried to reach for her, but he felt someone turning to watch him and so he knew he had to run, he had to wake up.

    “First thing when the sun rises,” she said once he had woken up and told her and his father Hirekaan, “we are setting off for the healers in the center-lands. Your father will wait for your other father to finish his purification and come up here.”

    “But Mama you are not hearing me,” cried Zuana. “I can’t go to sleep, he will use me to find you! I was inside his body, that was why I can’t see him.”

    “How can this be?”

    “He is my father Mama.”

    Hirekaan stood up from the bed of sand. “You want a third father?”

    “Mama you carried me from that world to this one. I was inside his body, I remember things that are not my own. I remember you married him, you had to marry him because you had to protect your people but you saw the things he makes, evil things, and so you wanted to run away. He wanted to punish you so he caught you and scattered you in many places at the same time. But your spirit ran here. He couldn’t catch your spirit. Your spirit found this body Mama.”

    “You need to lie down and rest,” Hirekaan said. “If you are strong enough we can still go to complete your Moon Circle the next sundown. You don’t want the others to think you are spoilt because you have two fathers plus one extra father from your dreamworld do you?”

    Zuana didn’t laugh. He was looking at his mother sitting at one corner of the bed, trying not to look at him. “Is there even need to go back? I will choose Zuana again and again because I love my fathers who chose this name for me. I am also Zivini, son of Triste Ryker, the Mad Scientist who will come from the future to rule this world through me. This I proclaim.”

    Hirekaan turned to her in exasperation. “He is talking the talk of drunks now, let me make something to get him to sleep.”

    “No,” she said. “Even if he goes back to sleep he would be tortured by these dreams.” She stood up and looked at Zuana with all the pity and love in the world. “Make something to keep him awake for the rest of the night. We will set forth for the healers once the sun rises.” As Hirekaan left the room, she eased him to lie down on the bed. “Even if what you say is true, even if I am here on exile from a mad man, you are still my child, it is not your job to protect me.” She thumbed a tear that had rolled down his cheeks. “It is my job to protect you, to keep you safe and give you a happy childhood.”

    But what about you Mama? He wanted to ask as Hirekaan returned with a gourd. What about your childhood? You never got to be a child. You were raised in a mining colony as a child laborer, nobody looked out for you. You were born in a world that had been destroyed and now your new body protects you from it, won’t let you remember, not even in your dreams. Nobody can protect you from him but me Mama, nobody knows him like I do. I am in him, I am his seed cast into the past, cast from another world and being at one with him has filled me with so much language, I can barely understand. My evil father is coming to this world, he is close, he saw me see you dancing in the in between, just like I saw him torture you in his world.

    But he drank up the contents of the gourd without any complaint because he loved his mother. We all love differently. He smiled as tears fell from his eyes. He knew what he would have to do. He would miss his fathers. He would miss the way his peers looked at him whenever they climbed up to Moon Circles with them, he was the only boy with two fathers and they all admired him for it.

    He waited for his mother and father to leave the room. Then he grabbed one of his snakes by the head and brought it close to his neck. It was stunned and struck him by instinct. As the venom seeped into Zuana’s body, he laid back on his bed, trying to calm the agitated snake. A heaviness came over his body and he could feel the snakes coiling tight round his body and hissing, trying to wring him out of it, but he knew it wouldn’t work. His eyes snapped shut but before his body was pulled into an irreversible sleep, he tried to think happy thoughts like how he loved his snakes, how he loved his mother and fathers and how much dearly he loved this world.

    _____

    When the screams get to Zuana, his mother’s screams he realizes for the first and last time, he doesn’t wake up. Vande and his mother and two fathers ebb out of his consciousness and become a distant dream, a forgotten world he would never wake into or reach again. His is in a black space with no stars and he knows if he concentrates hard enough, two windows will open and he would see his mother scattered across worlds yet anchored in body to that table, his father yelling and wreaking evil over her. Zuana steadies himself. He doesn’t reach for the windows. When he feels the presence turn back to regard him, he says “father I am here” to the deep dark void.

    TJ Benson is a Nigerian writer and visual artist whose work explores the body in the context of memory, African Spirituality, migration, utopia and the unconscious self. His work has been exhibited and published in several journals, and his Saraba Manuscript Prize shortlisted Africanfuturist collection of short stories We Won’t Fade into Darkness was published by Parresia in 2018. His debut novel (TheMadhouse) was published in 2021 by Masobe Books and Penguin Random House SA, and his second novel, People Live Here, was published in June 2022. He has facilitated writing workshops, more recently teaching a class on magical realism and surrealism within the context of African literature for Lolwe Magazine and an Inkubator workshop for Short Story Day Africa. He has attended residencies in Ebedi Nigeria, Moniack Mhor Scotland, Art Omi New York, and is a University of Iowa International Writing Program Spring Fellow. He currently lives in an apartment full of plants and is in danger of becoming a cat person.

  • A Blue House for Blue People

    Gaby Zabar (bio)

    Knuckles tapped on the plexiglass encasing Janice. It was a chrysalis built for truckers in stasis, which meant she wasn’t on her craft. She had retired, finally, and she was at the blue house. Every trucker had the same choice in retirement packages: a generous pension with the freedom to settle on any extraterrestrial outpost, or, a perpetual all-inclusive stay at a blue house on Earth with room and board covered for the rest of their lives. Every trucker Janice knew, herself included, chose the blue house to see Earth’s legendary blue skies. The packages were generous to make up for the cost of being a trucker, the years spent in stasis compounded with an unknown amount of time dilation. For Janice, this wasn’t a cost but a bonus. She wanted to be flung as far away from here and now as possible, and there was no better way to do that than to travel at near lightspeed. From within the plexiglass, she dreamt of her new life on Earth under blue skies.

    The tapping continued. Janice opened one eye to an annoyed young woman in scrubs.

    “Congratulations!” The woman’s voice as sing-song, rehearsed. She eyed Janice in the pod with a flat smile. “Welcome to Earth.”

    Janice’s bones felt heavy in a way they hadn’t since she had enlisted as a trucker. The weight wasn’t the pull of a craft accelerating and decelerating from ports of call: this was the gut punch of gravity.

    Without much room to move, Janice burrowed her chin into her chest. She examined her large hands and her famous short, stubby fingers, which lay still at her sides. Her legs remained mottled with varicose veins. Her overall shape and presence remained the same as always, solid, compact, built to be a trucker. “We’re in a blue house?” she asked.

    The woman, an aide of some kind, nodded.

    A sea of questions rose in Janice’s throat, but she held back. Her need to ask too many questions is what had gotten her into trouble, what had cornered her into trucking. She let out a grunt.

    “You all right, Buttons?”

    Buttons was Janice’s trucker handle. She was retired, so Janice figured her trucking handle should be retired as well. The nickname wasn’t one she had chosen. “My name is Janice.”

    “Okay, Buttons.” The aide scrolled at a projection of text the way a musician would play a theremin. “You’re almost ready for our one-on-one orientation in about fifteen minutes.”

    Janice squinted at rows of curtains that obscured her view of the room. A few things were blue, but not all of them. Janice allowed herself to ask one question, for now. “Is the house actually blue?”

    The aide sighed. “It’s a blue house, Buttons. Of course it’s blue.”

    Content as she could be without seeing for herself, Janice breathed in deep, fighting the heaviness of the air on her chest. She closed her eyes. She had come dozens or hundreds of years. She could wait fifteen minutes. The time passed, marked by the hissing of the top of the pod lifting up. Janice rose with it, and she twisted her back from side to side.

    “You just got assigned a room.” The aide tilted her head in a trained portrayal of compassion. “You’re the first one assigned to your floor, so you get the corner unit, farthest from the elevator. Lucky.” She handed Janice a lanyard with a plastic card dangling from it. The card’s heft hinted at new, unfamiliar technology embedded within.

    Janice hung the lanyard around her neck and grasped the card, thumbing its curved corners and rounded edges. She splayed her legs out and down and stood on them. Taking her first steps since stasis felt like a sensation between wading through quicksand or kicking at gelatin. As the aide led Janice out of the curtained-off area where her pod was situated, she spotted another pod holding a new arrival. The aide waved at the far wall, and a portion of it disappeared. Janice stepped through, right behind the aide. She was in a hallway, wide and open. She stopped. The aide tilted her head again and goaded her to walk several more paces to a faint outline traced into another wall, one in the middle of the hallway. A small panel was situated beside the outline.

    The aide nodded at the plastic card around Janice’s neck and then at the panel. “Hold up your key.”

    Janice leaned close to the panel and did so. It lit up, and the lines on the wall opened into an elevator car. Stepping inside, Janice hesitated at the threshold, her body blocking the doors from sliding shut. Compared to the hallway, the elevator was too small and too dark. Janice didn’t want to be closed in again.

    “Come on,” the aide said. Her voice was sharper than the key’s edge. Her face had distorted into a grimace but smoothed itself back into serenity. Her smile returned. “Sorry. Long day.” She pointed at the elevator buttons, which were flat and not really buttons at all. Some of them were lit up. “This is the top floor. Well, it’s the top floor if they don’t build on top of it. But here is where you can find the med bay and admin offices. We’re going down to your assigned floor. Floor 44. For now, you can go back up from there, but you can’t go further down.”

    Janice blinked.

    “Oh, you just need to request access to go to the lower floors.”

    “Why?” Janice hovered her hand over the unlit buttons.

    The aide ran her hands over her hair, tied back and already taut with gel. “I know it doesn’t make sense at first. The whole thing is a holdover from when we used to assign you to floors by your home time. The past was up, the future down. It used to be that you would have to study the future to go down, so you wouldn’t get too much futureshock.”

    Janice, still in the threshold of the elevator, raised her unruly eyebrows. “Seems like a decent system to me.”

    “It was.” The aide gave that head tilt again. “But you truckers kept coming in, so they kept adding floors in each blue house, and then the whole system got so overwhelmed that data about your home times stopped coming in at all.”

    Janice’s gut sank, but the gravity hadn’t changed, and the elevator hadn’t moved.

    “We try to do what’s best for you. We spread you out onto the floors. I mean, you deserve a little personal space after all that time cooped up. The elevator blocks stayed, though. They help with controlling inter-floor traffic, knowing where everyone is, security, that kind of thing.” The aide pointed to the bright 44. “Want to push the button, Buttons?”

    Janice held her short index finger out. The numbers 44 to 60 were bright, while 43 and below, including a barely visible L at the bottom, were only hinted at in the metal, ghosts. She twitched her finger and pushed the dark 43. She would ask another question. “How do I go lower?”

    “You request access on your key. Tap it, go to the menu, and the access options are right there. It might quiz you or ask open-ended questions about what your home time was like. Almost everyone gets all the access they want.” The aide lost her composure again and sagged against the railing inside the elevator. “It’s been a day, Buttons, it’s been a day.”

    Janice pushed. “What year is it?”

    “There aren’t years here.”

    “We didn’t have years on the craft, either.” Janice’s finger was still jammed against the 43.

    “That’s what you all keep telling me.” The elevator chimed, and the aide motioned for Janice to come all the way inside.

    Janice didn’t budge.

    The aide sagged even more against the railing. “What a day. The other blue houses, you know? Dozens of them, and each one has 60 floors now. All filling up with truckers, new ones arriving all the time. Looking and acting just like you. There are a lot of you.”

    Janice peered out into the hallway. She hoped that her room was big and that her bed was soft. “Uh-huh.”

    The aide winced and squeezed the bridge of her nose. “I should not have said that, I should not have said that. Don’t tell anyone else what I told you, okay? I’m so sorry. It has been a day.”

    “I won’t tell.” Janice waved her hands in a gesture of goodwill. She waited as long as she could before whispering, in a tone reserved for trucker-to-trucker gossip, “How many blue houses are there?”

    The elevator chimed again, a warning, and the aide reached to grab Janice’s forearm. “You’re keeping the doors open too long. Step back. Press 44.”

    Janice acquiesced, stepping further into the elevator car and trailing her finger up to the lit 44. After Janice applied pressure to the number, the elevator produced a happier chime. She repeated, louder, “How many—?”

    The aide shook her head and laughed as the elevator accelerated. It stopped and opened into an even bigger, brighter hallway than the one on the top floor. Constellations of recessed lighting embedded into the walls and ceiling shone down on them. The aide led Janice to another faint outline of a doorway and an adjacent wall panel at the far end of the hallway, which projected the word BUTTONS in wobbling, colorful letters into the air. Catching on, Janice waved the key in front of the wall panel, and an opening appeared where the outline had been.

    “Everything you need to know about life in a blue house is on the key.” She scanned Janice up and down and smiled. “You’ll be fine, Buttons.”

    “Janice. My name is Janice.”

    The aide left Janice without saying anything. The thick carpet muffled her footsteps as she stopped several paces away. Without turning back around to face Janice, she said, “I know. But use the handle. People like it.” She took one additional step and added, “Consider this a tip from me to you.”

    Janice winced. She was stuck with her handle, a constant reminder of her poor dexterity. Buttons, her crew called her, as she couldn’t get the knobs to turn right. Buttons, as she broke a switch clean off the wall. There was no escape from it. She called out to the aide. “What can I call you?”

    “It doesn’t matter. You won’t see me again.” The aide stepped back into the elevator.

    Janice never did see that aide again. She never saw any aide more than once. It didn’t take long for her to stop trying to make friendly conversation with anyone in scrubs. No aide had been as talkative as the woman who had guided her to her room that first night. Janice relied on going to the upper floors to interact with other truckers, but she hadn’t made any of the easy friendships they enjoyed. She wondered if any former members of her crew had arrived at this particular blue house, as Janice hadn’t been the first to retire and get jettisoned off the craft.

    The emptiness of Floor 44 gave Janice some room to breathe. Her bed was bigger, and, yes, softer than the craft’s bunks. The walls were thick and quiet. She spent the nights swiping and poking at the key’s projected holograms, eating up hints of all the things that had happened so quickly after she started hurtling through space so fast that time got slower.

    Requesting access to lower floors was easy. The key allowed her to request one floor a day. She navigated through projected menus and workflows to watch short historical documentaries and answer questions about her daily life before she became a trucker: what she ate, what she bought, what she remembered. Sometimes the key would ask her how she was feeling. Janice spread out her access requests, skipping some days so as not to seem too eager.

    The blue house may not have had ways to measure the weeks, months, or years, but clocks and their hours were always there. Janice’s life shaped into a routine. Every morning at eight, she’d check the weather on her key, which told her there were bright and sunny blue skies outside, every day. Meals were left outside her room at nine, one, and six. Before bed at ten, she’d check the key for any scheduled events.

    One night, something different popped up. A group of truckers, not aides, would host a breakfast social on Floor 57. Janice hummed at the description as she sank into the plush recliner angled towards her bed. She sent an RSVP by tapping on letters that shimmered inches away from her hands. After triple-checking that her place had been saved, she hoisted herself up from the recliner and took the three heavy steps to her bed. The bed’s softness didn’t guarantee sleep, but sleep did come, it always did.

    The key’s chime woke her with an alert that the breakfast social would start in ten minutes. Janice felt light, giddy, and she shuffled to her closet filled with the clothes provided for her. She picked out a plain pair of pants and a shirt that had started to feel lucky. Shoving her feet into her slippers, she emerged into the hallway and waved the key at the elevator panel.

    The elevator no longer felt claustrophobic. Its steel walls, brushed to mask stray fingerprints, resembled her old craft. This little car was Janice’s way of slipping through time. As she pressed the lit 57 and bounced on her feet, she went up to the past. While she remembered the floors were no longer populated by time, the upper floors did feel more dated.

    Like the other floors with more than one occupant, Floor 57 was lively. Paper decorations and string lights adorned their hallway. Janice read the trucking handles projected onto the wall: “Essen’s Revenge,” “Dodger,” “Toe Jam.”

    A man, red, round, and bearded, stepped forward from where the last handle had been. “Looking for me?” he asked.

    Janice stammered. “Oh, no, I was just—”

    “Admiring my name, as many are wont to do.” The man stuck his hand out in introduction. “Toe Jam.”

    Janice shook the extended hand. Toe Jam’s grip was strong and a little too warm. “Buttons,” she responded.

    “You here for breakfast, Buttons?” Toe Jam clapped Janice on her bad shoulder and then pointed to the buffet. “Get some before it’s gone. I’ll catch up with you.” He merged into the gathering’s mess of limbs and laughter.

    Janice joined the line for the self-serve breakfast and acknowledged the truckers around her with quick nods. The line moved fast, so Janice grabbed what she saw first. Silver-dollar pancakes plopped onto her plate and were drenched in syrup. A fork with tines worn down to non-threatening nubs was nestled onto her plate. She pumped out a mug of black coffee suspecting that it was decaf.

    The other truckers wove around her, and Janice became a stationary point by settling on a sofa in the corner. Balancing her plate on her lap, she cut the pancakes into little triangles with the dull edge of the fork. As she ate, someone coughed. Toe Jam and a stranger stood above her.

    “Mind if we join you?” Toe Jam asked.

    Janice shook her head and scooted to the edge of the sofa, making room for the stranger to sit down.

    The stranger spoke. “I’m Moonbaby from Floor 23.”

    She looked young. Janice looked from her to the remains of her silver-dollar pancakes. “Buttons, Floor 44.”

    Moonbaby clapped. “I’ve never met anyone from Floor 44 before.”

    “I’m the only one so far,” Janice explained.

    “Lucky, lucky.” Toe Jam crossed his arms. “They gave you the corner room, right? Trust me, you’ll miss the quiet once your floor fills up.”

    “Toe Jam’s ancient. He knows everything,” Moonbaby said.

    Janice thought of all her questions left unanswered by the aides but only asked the safest one. “If you know everything, then what’s for dinner?”

    Toe Jam and Moonbaby laughed. “Nobody knows that,” they answered, together.

    “Same as the craft. They keep us guessing.”

    Moonbaby smiled. “The beds in the blue house are nicer, though.”

    Janice agreed.

    While Janice appreciated the quiet emptiness of Floor 44, there wasn’t much to do there beyond playing with the key. The piece of plastic let her watch things that had happened while she was on the craft. Controversial, society-changing events were distilled, censored, into thirty-second videos and easy-to-parse strings of text. At a certain point, catching up on all the history she had missed required a sense of empathy she couldn’t summon, a connection to lives on faraway planets without names. She wondered if she’d ever get futureshock, if futureshock was even real. It was something her old crew would whisper about when discussing the inevitability of stopping.

    Other truckers had said that futureshock was nothing but scaremongering, and, now that Janice had stopped here in the blue house, she knew they were right. When she did interact with another trucker, she couldn’t tell when or where they were from. Different accents floated around, but they were all understandable, and whether they came from a time or a place didn’t matter. Besides the anonymous, interchangeable aides, everyone in the blue house shared a culture from spending years away in tight, windowless quarters, which lent itself to an automatic, if distant, camaraderie.

    When Janice wandered the different floors’ hallways and worked her way down into the future, she occasionally ran into Toe Jam and Moonbaby. On Floor 22, they invited her to join them in playing old board games from Earth. These were solid, tactile games made up of objects. One game for two players had marbles and a wooden board with rows of divots. Without words, Moonbaby demonstrated how to play. She placed a marble in each divot, then scooped a marble up and placed it in another divot with another marble. She then scooped up the two marbles and repeated placing them one-by-one into the divots until she reached an empty one, placing the marble there by itself.

    Toe Jam, looking on, broke the silence. “And then it’s your turn, Buttons.”

    “I was explaining,” Moonbaby said.

    Janice attempted to pick up a marble, but they were too small and slippery for her stiff fingers, and she kept dropping it. She dropped it into the wrong divot, and when she attempted to pick it back up from the divot, she flipped over the wooden board, sending marbles rolling out in all directions. “I’m sorry, I’m not good with my hands,” Janice offered.

    Moonbaby cooed. “It’s all right, we can play something else.” She pulled out a box filled with cardboard squares and pieces of paper. “What about this one? It’s about businesses.”

    “I’d have an unfair advantage.” Toe Jam puffed up. “I was a salesman before I was a trucker.”

    It wasn’t common for truckers to talk about their lives before trucking. Janice waited for Toe Jam to say more, but Moonbaby shook her head.

    “I wouldn’t say you were a ‘real’ salesman,” Moonbaby said, without any malice. She said this as if she was stating the sky was blue.

    “I sold things. Why would you say that wasn’t ‘real’?”

    “You sold counterfeit goods.” Moonbaby spoke in a whisper.

    Toe Jam grunted and opened the box to the game about businesses. “Lots of people sell counterfeit goods.”

    Janice sat back and watched as Toe Jam and Moonbaby played the game, inching their pieces forward on a convoluted path.

    Growing tired with the key’s projections and having no interest in manipulating tiny pieces inherent to board games, Janice developed a new hobby of looking for windows. She kept looking for blue skies. Going outside the blue house was never presented as an option, and exterior windows were hard to find. Asking aides where she could find a window, any opening, resulted in shrugs and gestures pointing in obscure directions. Determined to find a window herself, Janice roamed assorted floors, each with its own layout and color scheme. And in the way the upper floors felt older, the lower floors felt newer, even futuristic in some cases. The effect was a product of wallpaper and strategic upholstery.

    One day, Janice found herself across from a window in a corner on Floor 36. It was a foot-by-foot square of blue with white, fluffy clouds, bright and absolutely perfect just like the photographs and illustrations she had seen as a child. She approached the window from different angles, and all she could see was the sky. Looking down didn’t lead to a view of the ground, and looking from the left or right didn’t reveal vegetation, other buildings, or even the blue house’s exterior. It was all skies. She wondered if the house she was in was actually blue, or if it was just a way of speaking. Afraid the window would fade like a dream if she looked away, Janice stayed and stared at it for hours. The blue changed to pink and orange and purple, darkening to ink. She stood closer to it, careful not to touch the glass in case she would leave a smudge, and she made out a speckle of stars. While the window was now dark, it seemed to emit its own light. Almost as if—

    “Buttons!” Toe Jam’s voice boomed from the elevator.

    Janice jumped as if she had been caught doing something wrong. She pried herself away from the window. “Hi.”

    Toe Jam strolled up to the window, unimpressed by the view. “What are you doing? Moonbaby told me you’ve been staring at this thing for hours.”

    Janice couldn’t remember if or when Moonbaby had passed by. Flushing while wondering how many people had seen her obsess over this little bright square, she swallowed. “There aren’t many windows here,” she said.

    “There aren’t.” Toe Jam frowned and whistled. “Go to bed, Buttons. I am.” He stretched and walked back down the hallway, waving at Janice as he disappeared into the elevator.

    Once the elevator’s hum had gone, Janice relaxed. No longer worried about smudges as she had already been caught, she pressed her face against the glass. Instead of stars, she saw an array of diodes, the tiniest she had ever seen. Millions of them made up the window, a screen.

    The wasted hours settled over her chest and made the lanyard and key feel heavy. Janice trudged back to her familiar elevator, her empty floor, her messy room, her soft bed. She flipped through the key’s future history throughout the night, requesting access to Floor 8. Janice didn’t sleep. Breakfast was placed outside her door while she took a quiz on another unnumbered year she never experienced. Feeling stiff, she wrested herself from her bed, walked past her cold breakfast, and took the elevator down to Floor 8. There, in the floor’s lounge, she ignored the congregation of other truckers and fell back onto an overstuffed couch, hesitating before propping her legs up on a pristine ottoman. She closed her eyes.

    “Buttons.” Moonbaby had sat next to her at some point. “Are you okay?”

    Janice rubbed her eyes. “What are you doing here?”

    Moonbaby stood up and examined Janice head to toe. “I have access to the whole building, lobby included.” She glanced at the elevator. “Toe Jam does too. That’s why he’s everywhere.”

    “You’re keeping an eye on me?” Janice turned her face away from Moonbaby’s.

    “Maybe.” Moonbaby kept her lips pressed together for a second before bursting out in laughter.

    Janice waited for Moonbaby to stop laughing and to catch her breath before whispering in that tone reserved for trucker gossip, “How do you get to the lobby?”

    “Would it make you feel better, Buttons?”

    Janice jerked her head to the side to crack her neck. “Couldn’t make me feel worse.”

    “You don’t know that,” Moonbaby said.

    Janice held the key against her heart, a plastic treasure. “If you go to the lobby, can you go outside?”

    “No.” Moonbaby stopped smiling. “The air’s bad.”

    “It’s the same as the craft.”

    “You signed the contract, I signed the contract, everybody here signed the contract.” Moonbaby waved at another trucker passing them and put her smaller feet up on the ottoman, too close to Janice’s slippered feet. “I don’t regret it.”

    Janice didn’t respond.

    Moonbaby continued, her voice soft but sharp. “The whole industry is for people with nowhere to go. It was good for me and good for the settlements. Troublemakers got turned into truckers. The system could make us go away very, very fast, and we would be someone else’s problem, a few hundred years later.”

    Janice hummed as she tried to remember details from her life before signing that contract and boarding the craft. Everything aside from images of blue skies felt slippery and unformed. All she had was the overwhelming urge to push, to ask too many questions. “So how do you get to the lobby?”

    Moonbaby rolled her eyes. “If you really want to know, it’s easy.” She smoothed back wisps of hair. “After you get access to Floor 2, the lobby’s after that. Besides an aide giving you an in-person interview, it’s the same as requesting access to any other floor. There’s a quiz on the key too. It asks about how you’re sleeping.”

    Janice hadn’t checked her own appearance, but her sleepless night must have been obvious. “An interview?” she asked.

    “It’s not hard. I think the in-person aspect is to scare people off. They can’t have everyone in the lobby at once. You give a reason why you’d like to access the whole building. The lobby has a cafeteria for the aides, storage, and a delivery bay.” Moonbaby removed her feet from the ottoman and sat up straight. “Did you know the crafts come here too? Me or you, we might have delivered something here without even knowing.”

    Janice tapped the key. “And you just use the key, like on the other floors?”

    “Sure. But you don’t need to. It’s all biometrics, Buttons.”

    Janice didn’t understand.

    “You’ve never lost your key?”

    “This? Never.”

    Moonbaby patted Janice’s knee. “Try to get on the elevator without your key.”

    Janice tightened her grip around the key. “I’m not going to give the key to you.”

    “I’m not asking for it.” Moonbaby raised her hands in a show of surrender. “Put it in your pocket. Or on the floor while you stand in front of the elevator. The elevator will come, and the right numbers will be lit up for you.”

    Janice eyed her path to the elevator. “Really?”

    “It will work. I promise.” Moonbaby beamed.

    Heaving herself up off the couch, Janice walked to the elevator and placed her lanyard and the key attached to it a few feet away, within a lunge’s reach if she really needed it. She stood in front of the elevator and waited. It arrived, and when Janice peeked inside, the right numbers were lit. Janice picked the key back up, but she never used it to call the elevator or open the door to her room again.

    _____

    Janice wanted to go to the lobby. If there was a window or a door or anything that would show blue skies, real skies, it would be in the lobby. No one was allowed on the roof. Even if anyone could get up there, Janice avoided the top floor out of habit since that was where most of the aides were. Janice had no desire to climb ladders, anyway. No, she would go to the lobby and look for doors, pushing herself to the edge of what was allowed. That was the nature of Buttons: push, push, push.

    While getting closer to requesting access to the lobby, Janice explored new, lower floors, continuing downward. Reaching Floor 2 was fast, even as she paced herself, skipping a few nightly requests before scheduling the interview for lobby access. She spent time on other floors in no particular order. On Floor 7, Toe Jam caught up with her, and they had congenial, if shallow chats that veered into sales pitches for items that did not exist. On Floors 5, 4, and 3, Janice ran into Moonbaby, who seemed paler and more distant after their last interaction on Floor 8. Any conversation with Toe Jam or Moonbaby required Janice to quell any more of her questions about the blue house in order to stave off concern. Toe Jam and Moonbaby could be friends or informants, or friends who happened to be informants.

    Janice saw Toe Jam on Floor 2. Other truckers, all happy, surrounded him. Toe Jam saw Janice over the crowd and opened his arms in invitation. Janice merged into the circle.

    Toe Jam introduced her to his admirers. “Buttons here is trying to get to the lobby, fast.”

    As Janice shrank down, a woman she had never met squinted at her. “The one from 44? She hasn’t even been here all that long.”

    “Everybody gets antsy, hun,” someone said from behind Janice. “Nothing to be ashamed about.”

    The topic of conversation shifted and settled onto the mystery of what would be for lunch, and Janice excused herself back to her room. She didn’t use the key to enter, but she held it up and poked through its projections to request access to the lobby. The pop-up quiz did ask how she was sleeping, just as Moonbaby warned. Among the icons presented, Janice poked through a holographic smiley face labeled GREAT. The word CONTINUE appeared, a shining lure. Janice pushed on. A very long disclaimer appeared, and she scrolled to the bottom of it, tapping YES, YES, YES, and signing the air with her handle, a cursive BUTTONS. Within ninety seconds—Janice counted each one—a notification arrived. She was scheduled for an interview with an aide who would arrive the next day at ten in the morning.

    Janice put down the key and sprawled across her bed. She tried to prepare for the interview, to rationalize her desire to go to the lobby, to make it seem normal. She couldn’t say she wanted to see if the sky was blue or even if the blue house was blue. She decided she would say she wanted to go and tour the delivery bay and maybe shadow its operations. As a trucker, Janice had dedicated everything to supply chain management. If the aide asked her if she wanted to go outside, Janice would not respond with another question. She would say that “rules were rules.” She mouthed the words in rehearsal.

    Blue skies appeared in Janice’s dreams that night. Her alarm chimed, and she ate while thinking about the skies. The key chimed at ten in the morning, and Janice stood up. The door to her room opened, and an aide stood at the threshold.

    “Buttons,” he said.

    “Hi.” Janice extended her hand, looking down at her slippered feet. She wished she still had her boots from the craft. They were more professional.

    The aide shook her hand. “You requested lobby access. We like to check in to see how you’re feeling about retirement at this point.”

    “Okay.”

    “On a scale of one to five, how satisfied are you with your retirement package?”

    “Four.”

    “Thank you. What can we do to improve your rating?”

    Janice searched for an answer that didn’t involve windows. “I’d like to know what’s on the menu each day.”

    The aide chuckled. “Don’t’ we all.” He tapped his wrist. “And our last question for this interview: why would you like lobby access?”

    Janice’s eloquent, practiced answer dissipated in her mind. She clenched her jaw and managed to say, “I want to see the deliveries. I like supply chain management.” She monitored the aide’s expression for any response, good or bad, and added a question without stopping herself. “Are we allowed to eat in the cafeteria down there?”

    The aide relaxed. “Supply chains and your next meal. You really are a trucker.” He smiled, a real smile. “Your lobby access should be live by this time tomorrow. Have fun down there.”

    He left. As the wall appeared behind him, Janice perched on the edge of her recliner.

    _____

    The lobby was brighter than the residential floors. Everything about it was sleek. There were potted plants, real ones so meticulously pruned that they appeared fake. Abstract sculptures, thick and curved, rose from plain columns. Wall-to-wall screens projected blue skies in the manner of floor-to-ceiling windows. Aides flew past Janice in patterns only known to themselves. Janice tried to find the aide from her first night in the blue house, but she wasn’t sure if she would recognize her if she saw her now.

    “Hey!” Someone shouted at Janice. “Yeah you, the lost trucker. You here for the delivery bay?” This aide led Janice to a solid gate off the main stretch of the lobby. “Buttons, yeah? We always like it when truckers take an interest in the operations keeping the blue house running.”

    Janice nodded and waited for the gate to open, grand and slow. The sounds of robotics and workers merged in whirs and whines. Janice matched her pace to their rhythm, the same way she did on the craft. She had never been inside a planet-side delivery bay. Truckers had to stay on the craft until their retirement, and in retirement, truckers had to stay in the blue house until—

    A sliver of light dazzled her as another gate on the far side of the delivery bay opened. The light was gone, a flash. She couldn’t see outside, but that light meant the gate’s timing must have been off. The outer gate didn’t completely close before the interior gate opened. To get outside then, Janice would have to pass through three sets of gates: one at the delivery bay entrance, and then the two here.

    “Incoming.” The aide shouted again to be heard over all the noise. A massive box moved towards Janice and the aide on a wide conveyor belt. The box passed to their left. Robotic arms supervised by human ones unfurled it, exposing gallons and gallons of water in a scuffed plexiglass container not unlike the pod Janice had arrived in. One of the robot arms attached a hose to the container and tightened the connection. Water flowed out into the vessels of the blue house.

    “Is that where our water comes from?” Janice asked.

    “It’s a drought.” The aide herded her out of the delivery bay and back into the main hall of the lobby. Janice stood before the entrance gate, now sealed. Unlike the elevator, it didn’t respond to her presence. She dangled the key from the lanyard in front of the aide, even though she knew the object wasn’t a key in this place. Janice asked another question. “Can I have access to the delivery bay?”

    “Bold move, Buttons.” The aide scratched the back of his neck. “Why not. You’re not the first to ask.” He led her to the cafeteria, which served as a place of celebration. The food was the same as what would have been placed on a tray and left outside her room or provided as part of a scheduled event. It tasted different, though. Janice liked dining in the bright lobby with all its echoes.

    From that day on, Janice took most of her meals in the lobby cafeteria, eating by herself. When she was done with her meal, she returned to the delivery bay, unchaperoned. She observed the deliveries’ motions for hours. Only when her feet and back ached did she return to the emptiness of Floor 44. In this way, Janice had a new routine. Before falling asleep and dreaming of blue skies, she would remember the following: the orbits of the robotic and human arms, the dance of the two outer gates, and that divine sliver of light from the two gates’ misalignment. In the morning, she would check the key’s display for its promise of perpetual clear and sunny skies. She would then take the elevator, more of a friend than anyone else in the blue house, down to the lobby. In the delivery bay, she’d stay for hours, advancing one step closer to the two outer gates every day.

    _____

    After several weeks of this cycle, Toe Jam and Moonbaby spotted Janice in the cafeteria. Toe Jam nudged Moonbaby. “Look at us, Moonbaby, we found Buttons.”

    “You like the lobby a lot,” Moonbaby said to Buttons.

    “I do.”

    “We came to find you.” Toe Jam’s face was redder than usual. “We’ve got some good news for you.”

    There wasn’t much news in the blue house. “What is it?” Janice asked.

    Moonbaby sat down across from Janice, planted her elbows on the cafeteria table, and steepled her fingers. “You know how you’re the only one on 44.”

    Toe Jam leaned over Moonbaby. “Someone else just got assigned to your floor.”

    “Oh.” Janice appreciated that they told her, but she was more interested in maintaining her new routine at the delivery bay.

    Moonbaby frowned. “You’re not excited?”

    Toe Jam motioned across the table and clapped Janice on her bad shoulder, leaving his hand there. “You have a floor buddy now. You can spend more time on your floor, not in the delivery bay.”

    “I like the delivery bay,” Janice said.

    “It will be better for you to have someone else on your floor.” Moonbaby’s soft face became softer. “Let’s go up, Buttons. We can take the elevator together.”

    Janice avoided eye contact. “I’d like to stay here a little longer.”

    Toe Jam loosened his grip on Janice’s shoulder. “The newbie will arrive in a few hours. It’d be nice if you were there to greet them.”

    “It’s tough being the first on your floor. We know.” Moonbaby slid out from the cafeteria table.

    The two of them looked down at Janice, who was still planted on the cafeteria bench. They left and joined the crowd of aids swarming through the lobby. Janice waited several agonizing minutes before jogging to the delivery bay’s entrance gate. She crossed the lobby, ducking to dodge aides and the occasional trucker, all moving in now-known choreography.

    The outer delivery bay gate recognized Janice, Janice herself and not the key, and it opened for her. After pushing further and further into the delivery bay, step by step, she had situated herself right next to the two outer gates, close enough—

    A package came through from outside, the two gates opening and shutting out of sync, letting that gorgeous sliver of light through. Janice glanced at the arms dissecting the package before focusing her full attention on the gates.

    There! The inner gate opened again, and Janice slipped through the gap like the light it let out. She hid behind the gates as they closed. The only light in this space between the gates after both sets were closed was the emergency glow-in-the-dark tape on the floor. She heard nothing except her own breath. The air was cold. Beyond the last gate, the sky should be there, sunny and clear and blue. She pushed.

    The outer gate opened to another package on the conveyor belt, and Janice ducked under it. She crawled forward, limb by limb, until there was nothing at all above her. She looked up.

    The house was blue. The sky was not.

    Gaby Zabar is a writer who lives in California. Find her on the internet at www.gabyzabar.com.

  • An Oral History of the American Sacrifice Town

    Lauren Bajek (bio)

    Sacrifice towns? Of course I know about them. Half the runaways I catch, they get caught up in one. That’s their whole promise, isn’t it. When you can’t trust Mommy or Daddy anymore, at least you can trust the magic of the town. Hell, I lived in one for a few years after I emancipated myself. Hell of a place. You follow the rules, and only the right people get hurt.

    Oh, I don’t know if I should talk about them.

    For what?

    A dissertation?

    Where are you at?

    No shit, a girl from a shitty little town like this? Good for you. Okay, tell you what. See my glass is getting empty here? Triple-fermented hard kombucha with flax. Healthier than water, and it gets you drunk. So you buy, and I’ll talk, and you just let me know when I stop making sense, and then in the morning I’ll move on. Deal?

    A double to start, if you don’t mind.

    Thank you.

    I should start with my old town, yeah? My story’s not too different from anyone else’s. I grew up in a place a lot like this one and my parents never loved me enough. After my dad left, my mom used to let her boyfriends feel me up over my clothes. When I tried to say something, Mom said she knew what real abuse was like, and a little groping wasn’t abuse. So as soon as I was old enough to pass for grown, I packed a go bag and stole the cash from the toilet tank and left.

    You spend enough time on cross-country buses, you learn this country a different way. People talk like America is all one thing, but it’s not. It’s a bunch of small places all crammed together, and sometimes you get off the bus and you can tell a place don’t like you. And then three exits down it’s a dishwashing gig that lets you camp in the store room at nights, and strangers smile at you on the street.

    Once you learn to feel the mood of a place like that, sacrifice towns stick out like a beacon. They don’t just tolerate you, they want you. They love you. That’s paradise.

    I bet you don’t want to hear that, but it’s true. I bet your paper is on The Moral Dilemma of Sacrifice Towns in the Late Capitalist Disaster Economy yada yada. I’ll tell you what, it doesn’t feel like much of a dilemma when you’re in it. So one innocent is chosen to suffer or die so that everyone else can live a comfortable and happy life. You know how that’s different from a regular town? Two ways:

    Only one innocent is hurt.

    And everyone else gets a good life.

    But you want to hear about my town. Another double, hey? Thanks.

    It was middle of nowhere Michigan, and I felt it calling me once I was bout fifteen miles away. Three stoplight town, houses in good repair, everybody with a Mom and Pop job but somehow paying their bills. Best years of my life, there. I lost my virginity. I learned to smoke pot.

    I got into town just a couple months after the annual sacrifice, so I was well settled in by the time things got weird. Tends to happen that way. Towns get fed and happy, they pull new folks in. Anyway, this guy Tyson, couple years older than me, everybody started taking him out for drinks and giving him blowjobs behind the movie theater. Anytime I tried to skip a party, they’d say, you have to go, it’s for Tyson.

    Well, they put off telling me until the afternoon before the sacrifice. Guess they’d had enough folks get spooked, they didn’t want me to have enough time to get to the Grand Rapids PD and back. I thought they were joking until they opened up his neck.

    Now I don’t think it’s respectful to say exactly what happened to the kid, but I’ll just say that not a drop of his blood went to waste. It all got used.

    Nice guy, Tyson. Taught me to play guitar. He couldn’t have had a better farewell party.

    Well, I left after a couple years. Not because I was afraid of being chosen, mind. That town saved my life, and if it wants my blood, it can have it. Any day. No, I’d gotten involved with this girl and turns out she didn’t love me like I loved her, and the town wasn’t big enough for me to avoid her in.

    Oh look, I’m empty. How about one for you, too, and you can tell me about your dissertation.

    No shit. It goes that far back?

    What does archeology have to do with it? I mean, how much can you really tell from—

    Huh.

    You know, I always thought it was an American thing. I gave you shit about all that late stage disaster capitalism stuff, but I guess I figured we invented it. You’re right, though. It’s human nature, isn’t it? Everything has a price, and the three best currencies are death, pain, and sex.

    Yeah, in that order. Near as I can tell.

    Oh, the towns that run on sex are hellholes. First of all, it takes a lot of sex to power a little pocket paradise. Waste of damn time. But no, worst thing is that it only works if the town thinks you enjoyed it. You know what it does to a person, to have to pretend to like it for years on end, because your safety depends on it?

    Well, you’re a pretty girl. Maybe you do.

    Towns that run on sex usually only operate a couple of years, anyway. Maybe a decade. A bunch of horny friends get together, they can power a little utopia for a while. It’s not sustainable, though. Low recruitment, high turnover.

    No, there’s a reason why the oldest and most stable sacrifice towns all run on death. Pain works great if you’re in an out-of-the-way place, hard to get away from, but pound for pound death is the winner.

    It’s good, right? You get used to the sourness. That’s how you tell it’s got the good bacteria. You want me to squirt some vitamin D extract in there, too? Prevents Alzheimers.

    Sure, I get it. I guess I could have anything in here. I mean, I’ve been drinking it, but—

    Oh yeah. Well, after I left my town I wandered a little. Spent a horrible couple months in a sex utopia. Did a little stint busking in Chicago, indie-rock covers of hip-hop songs, that kind of thing. Decent money in that if you catch suburbanites who are in for the weekend. They think it’s hilarious.

    While I was in the Chi, friend of a friend cleaned for this rich couple out in Glencoe, lost their daughter. I say lost. She ran. I said I could find her. Just bragging, you know, I had a pretty girl’s attention and I wanted to keep it. But she passed the message. We agreed on terms. I found the kid.

    She’d got herself involved in a real pit of a town just over the border into Indiana, south of Gary. The town was a pain-eater, and it liked to feed off the newest arrivals. Must have been a new town, still stupid—if you eat pain from your newest residents, nobody will have a baby inside your borders, see? Because babies count as new. And sacrifice towns only survive when they’re generational. A clever one can go decades, centuries probably.

    Anyway, by time I found her she’d been there a month and she was pretty well ready to leave. Two day drive to get back to Glencoe. First day, she pretended I didn’t exist. Second day she’d slept well I guess, and I asked her what it was like.

    Like I needed to eat my way out of my skin, she said. The pain was all I could think about. Getting out, but it was my own body I had to get out of. And keeping still made it worse, and moving made it worse. Aren’t you glad you have a soft bed waiting for you at home then, I said. She didn’t say yes.

    Now me, I think that’s clumsy. If you’re going to eat pain, I say go for the psychic pain. There’s good power in shame if you know how to use it. And shame keeps you staying put.

    Well her parents were happy, and they made some referrals, and it turns out a lot of kids had been running away from Glencoe lately. Good old homegrown homophobia. Or transphobia, one of those. Kids are so creative nowadays, sometimes it’s hard to say which is which.

    Turns out these kids had a freaky pronoun-swapping little friendship group, and their parents found out and started researching one of those camps, to make them straight again, and the kids got wind and bolted.

    Now I see how you’re looking at me, and yes, I did find those kids and take their Daddy’s money. But the other thing I did is give them some pointers on how to cover their tracks a little better. Last I heard, they’d made a tiny little sex-utopia of their own to lie low until their families lost the scent. They were going to go up to Seattle together. Now I don’t know if that panned out. Most plans don’t.

    Well by that point I had a reputation, and it was easier to keep on finding runaways than it was to stop.

    Sure, and the money’s good.

    Oh no, I turn down most jobs I get offered. Only so much time in the day. And you can tell, when you meet the parents. You just feel it. Like you’re not willing to put a kid in their power.

    Well okay, I’m sure I make some mistakes. But I try. And most rich kids don’t survive on the run, either.

    Sure, easy. I’d always rather pull someone from a death-eating town. Those places are straightforward. They’re honest. They give what they give, and they take what they take. I don’t know, they feel like home. Pain-towns are alright, as long as the kid hasn’t been there too long. Those places confuse you, though. You start to feel you deserve it, like something’s wrong with you if you’re not hurting. Hard to get a kid home in one piece, and besides, I worry about em.

    The less said about sex-towns the better. Give me the fucking creeps, but at least it feels good to play the rescuer. Never once met a kid who enjoys trading sex for safety, no matter who they’re trading it to. There’s only one town I really couldn’t handle, but I can’t think it lasted long anyway.

    Really? It’s not going to help your paper, tell you what.

    Okay, you better get us both another drink.

    Now I really don’t like to talk about this, so if you quote me I’ll deny it. But about ten years ago I was chasing this boy, maybe fourteen or fifteen. Still wasn’t sure about his mom—I wasn’t so good at reading em, then. Well, he ended up down Georgia way, and his trail quit, middle of nowhere. Once you get hold of the last credit card or surveillance ping, all you can do is comb the area, waiting for the town to put its feelers out for you.

    Well, this town didn’t want me. Only sacrifice town I ever saw not to salivate at the sight of fresh blood. You gotta understand, a sacrifice town’s a hungry thing. That’s what it is, is hunger. It’s an animal, bout as smart as a dog. You can negotiate with it, and you can trick it, but it can’t trick you.

    So yeah, I knew something was off when the town didn’t call to me. But you get a paper map, you divide the area into zones, you can still find it. It’s not rocket science. I was walking down the shoulder of the highway and I felt more and more uncertain, and then all of a sudden I was through the border, and I could feel the town itself up ahead.

    So there I am, minding my business, thinking about this kid Brandon and what might work to detach him from the town. From what his parents had said, I’d figured him to be drawn to pain-towns. He was the type to go too deep inside himself, you know? Sensitive. Big ideas. So I had my senses alert to the personality of the town, too. Trying to figure out what it wanted from me, now that I was in.

    Oh yeah, you can usually tell pretty quick. Hard to put your finger on it, until you’ve visited your first dozen, but the town softens you up for whatever sacrifice it’s hungry for. In a death-town, say, the food tastes really good, the air smells sharp. Pain-towns give you this feeling like you’re settling in for the long haul. That type of thing.

    Now things went wrong as soon as I saw Brandon. I already knew he had my type of coloring, but the way he sat there on the bench outside the drugstore, hunched over a fat little paperback, he could have been my little brother. He could have been my son.

    Shit. Another shot, huh? And what do you want. You don’t have to match me, you order your little vodka cranberry. Is that still what girls drink at bars?

    No shit, I thought that was a lesbian thing.

    Huh. I guess you can’t always tell by looking.

    Okay, okay. Well I wasn’t going to go talk to the kid while I was feeling that way. So I walked around the block, and you know me, I’m a talker. I got to talking, and by the time I’d circled back around to where Brandon sat with his little book, I’d got three different recommendations for a good place to get a drink, plus an offer of a spare room to stay in. Now that surprised me, because I’d been figuring it for a pain-town, where generosity’s a little harder come by.

    Looking back, I can see how it wasn’t right already. Too full of myself to notice at the time, though.

    So I came back, struck up a conversation with the kid, and he told me right off where he was staying that night. I remember thinking he was lucky I’d found him fast, because he didn’t know how to watch out for himself. And feeling like hot shit, you know, I was gonna button up a two-month job inside a week.

    Well, it didn’t go that way.

    The night started out smooth. I broke into Brandon’s room no problem, got him over my shoulder, down the stairs, out into the street before he’d hardly woken up. I figured, run him out past the border, the town won’t have a hold on him anymore.

    Got out to the crossing with the main road and the town was waiting for me.

    I mean, the people. Don’t know what they were doing awake at that hour, but they were there, in a line across the road. Now I’m a big guy, but I can’t take more than two at once, especially not and keep hold of the kid. So I put him down, but I didn’t let go of him.

    I’m not convinced the boy agreed to leave with you, said someone from the line of people. Pretty dark out, I couldn’t see who.

    I said, I’m from his parents. He still belongs to them. I’m just collecting.

    Nothing. It was like I hadn’t said anything. We all just stood there in silence, and then somebody said we should go to bed and handle it in the morning, and we all just went.

    Now here’s when I really should have started thinking. Because by rights that ought to have been a brawl. They ought have broken my arms and took my cash and tossed me out over the border with no shoes on. But shit, they everything but tucked me in with a hot milk.

    Took me almost a month to figure it out, though. And when I confronted Layla, lady whose spare room I was in, she didn’t even deny it. The town: it wasn’t eating death or pain or sex. It ate spite, and it ate it up clean. Nothing left. You hear me?

    Maybe I’m explaining it wrong.

    Listen, somebody steps on your toe, you push em in the chest, right? When someone talks bad about your sister, you clock em.

    No? You grew up different than me then. But listen, spite—that’s what makes us human. That’s what makes us better than animals. How you think we invented anything? To prove we were better than the next caveman down the block. Now it’s not pretty, but I’ve seen a lot of human nature and what we do better than anyone else is take a little nugget of hate and build something beautiful out of it.

    This town? None of that.

    You know what that means? No rivalries, or none with real teeth. No sabotage. No pettiness. No laughing when the other guy falls. No spreading rumors. No spanking your kids. No hate-fucking. No hate at all. Shit, no cops. No jails. No spite. How the fuck you gonna build a functioning society without spite?

    You’re young, of course it sounds good to you. Shit, why do I bother.

    Fine. Well, I stuck around a while. I’m not one to give up, and Layla had that type of mouth with a dimple in the middle of her bottom lip, you get me? So two reasons to stay.

    And I figure it was good for a while. At least, time passed and I wasn’t mad at it. But I can’t hardly remember it. Like a dream, you know? It doesn’t make any sense when you try and think it through. I know me and Layla had our disagreements. And I know she never hit me or threw her drink on me or made fun of me about how I can’t stand to have someone touch my neck. But I can’t make that make sense together. Because the hurting’s how you keep score of how much you love someone.

    Layla wasn’t like that. No spite left in her. And sure, that feels good while you’re in it, but it’s not reality.

    Anyway, I cheated on her. I saw an opportunity and I took it. Out behind the gas station. Even then, seemed like Layla didn’t even care. Oh, she cried and all, but she didn’t try and hurt me back. I figured we were still good, til I went in for a kiss and she stopped me. Told me I had to move out. I said What about all your fancy principles and she said I gave up my violence, not my boundaries.

    What the fuck does that even mean?

    That just about broke the spell for me. I mean, figuratively—the town still had its magic, strong magic, making my life all calm and smooth and convenient. I moved up above the bookstore and put my mind back on my job. And it really started eating at me, how calm folks were. I started insulting people, tripping them, anything to get a rise. Nothing worked. They just rolled their eyes at me and moved out of range. That’s what I mean: inhuman.

    Second time I tried to take Brandon out of the town, I was slicker. We were friends at that point, both big fans of books with spaceships on them. Really good kid. It was easy to convince him to take a walk with me and talk aliens and space-rays and all that, and pretty easy to turn him onto the road out of town.

    He stopped, though, right inside the border. This is too far, he said.

    Well, it wouldn’t take more than a minute to carry him over the line back to the real world, so I popped him in the chin, knocked him right out. Stooped down to pick him up and the magic I was swimming in—remember the magic? the town’s magic?—it rippled and started to tear, and the tear was running right through me, right through my chest.

    I guess I must have fell. My arms and legs didn’t work, but I managed to look down and it was this big shimmery rift right through the center of me, and I felt so small, like I didn’t matter at all, like I’d thought I was at the center of the universe but it turns out the universe has no center at all, it just keeps going forever, and worst thing was, looking down the rift, I could feel it getting bigger. It was going to swallow me up.

    I guess I blacked out. Came to and I still had that big rift pinning me down, plus some people stood around me and Brandon was leaning on them. The bruise was already coming up on his chin. You don’t have to, somebody was saying to him, and he said Yeah, I know, but I want to.

    Then he looked at me and said We’re not friends anymore, but I forgive you. And the rift closed up.

    And what do you think they did to me next. I mean listen, what would you do?

    Right, because you’re a human goddamn being.

    But I’ll tell you what they did: absolutely nothing.

    I’m serious. They let me walk back into town by myself, they let me go back to my little futon above the bookstore, they still even served me at the diner. But everywhere I went, they looked at me. I mean all of them. I’d walk in the room and they just stopped what they were doing, stopped talking, and turned and watched me.

    I’m a strong guy. I’m tough. I’ve seen some shit, you know? More than any person ought to see. But man, I didn’t last three days. Worst part was, when I told everyone I was leaving—when they watched me hike out the main road—even then, they didn’t say shit to me. Not even a Good riddance to chase me out.

    You get it, right? You get why, all the sacrifice towns I’ve seen, that’s the one that gives me nightmares?

    Lauren Bajek is a writer, parent, and literary agent living in the American Rust Belt. Her fiction is published or forthcoming in Baffling Magazine, the Magazine of Fantasy & Science Fiction, and Lightspeed Magazine. Online, she lives at laurenbajek.com.

  • Dreamdead Surrender

    123

    Simon(e) van Saarloos (bio)

    “I am trying to find out if Kwati had a dream about me last night,” Lala said, rushed, making up a lie rather than just admitting she was late for no particular reason.

    “And?” Tommy asked matter of fact. Lala looked into his eyes, trying to figure out if he was just one of those stoics who refused to have any stress before certainty appeared, or whether it was the flatlining effects of Mitalix. Maybe she hoped it was the drug, as if with each user she met, she was growing a little closer to the possibility of trying it out. Her parents were conservative, believing only in the comfort of meditation practices, expensive dreamcatchers, and lucid dream conditioning, and Lala was trying to understand what it would feel like to believe differently. To embrace that calm kind of certainty. To not fear sleep. But also, to miss out on the collective bond of constant fear.

    “False alarm,” she sighed, getting to the desk and logging into the system. They had about fifty exams today, soon the kids would be coming in. Others would start their lessons. The instructors were already outside, sharing banter, mugs brimming with coffee and mushroom tea. Some of them vaped.

    Tommy shrugged. He was stocking the baskets on the counter with energy bars, mycelium chips, and fresh dates. When he finished setting up the snacks, he turned to Lala, “And Kwati is your friend? Why would they false alarm you?”

    “Oh, I don’t think Kwati meant to, really. It was something in zir message this morning that got me freaked. Just a deaddream panic from my side, really.”

    “Really.” Tommy said, stoic again.

    Even though she could still read his lack of response as proof for his Mitalix use, she mostly felt caught in her lie: everyone knows you don’t message each other cryptic texts in the morning. You just can’t. Some of the No Dead No Justice groups even called for penalizing the production of such doubt. One of the ways to prevent doubt, the NDNJ proposed, was a mandatory clearance that everyone would be required to submit daily, right after waking up. In case you’d be dreaming about someone you didn’t recognize or know, you could still fill in a description, and in some cases, the blockchain would be able to track the person. The tests they’d run revealed that quite some people were notified about their upcoming dead and then never died. They concluded that the app must have mistaken fictional characters for strangers. Dreamy descriptions were simply too easily applicable to actual people. Another problem with the app, obviously, was its dependency on legibility; you could only clear people from those dreams that you remembered. The most shocking deaths, the ones no one saw coming, would slip through.

    Lala had suffered enough of the doubt NDNJ wanted to criminalize. It was fucking terrible. But she had also created doubt, plenty of times. Attempting to express her serious interest in a date–only a few weeks fresh –, she had written her about a dream. She meant to say; a hot, steamy, sexy dream, but in a moment of shyness, these adjectives dropped and all her date was left with was this mysterious “I dreamt about you.” The date, Tirsa, had called her, panicking, and after Lala explained her original intent, they continued seeing each other. Soon however, Lala learned that Tirsa actually had wanted to break up after the incident, but that she didn’t dare to tell Lala, afraid that this would ignite evil dreams. The worst was not being able to promise anything. The best she could do was convince Lala that she felt terrible about her mistake and that she wasn’t holding any grudges against her. She was just heartbroken. And that, Tirsa and Lala both knew, felt fucking dangerous. Though of course Lala wanted to do that thing where she could use Tirsa’s fear in her favor, pushing her to continue dating, instead they sat down together to strategize. The break-up lasted longer than their sexual escapades. Their careful untangling focused less on what they had in the flesh and more on what could possibly happen while sleeping. It was such an intimate process, an attempt at care they couldn’t have created over beers and board games. Lala eventually stopped being honest about her feelings and instead meditated on the fact that she wouldn’t be able to fully control the situation. She could absolutely do her utmost best not to kill Tirsa, just like she was always doing her best not to kill anyone with her sleep, but there was a risk that could not be averted. With each of their collaborative attempts to minimize the risk, Lala felt closer to Tirsa. She wanted her. Tirsa might have wanted Lala-if she hadn’t made the mistake of sending that misguided text. They strategized by talking, and Tirsa seemed to think that talking was safe, safer than sex, as if talking narrowed Lala’s imagination. It did the opposite. Tirsa’s lips swelled while she spoke, as if the words drew out soft pink flesh. Visible and gone, waves of gum, blooming and retreating. Lala just watched the tide of Tirsa’s mouth and listened to her voice and felt it burning in her stomach. When they left the café together, Lala shoved her jacket onto her lap before rolling away, as if she’d had a hard-on to hide.

    They agreed that the only way to actually release Tirsa from this grip was for Lala to miss a few nights of sleep. The exhaustion would create some safety, and Lala would have time to process her feelings for Tirsa while awake. Three nights, they concluded. They were hard, long nights. The first night, Lala was able to call off her bedtime support. She said her roommate was available. She stayed upright in her chair, playing games of finger pool. Her right hand kept winning from her left hand. She had felt tempted to ask Tirsa for one of her movie downloads. It had been one of the things she’d liked so much about Tirsa–her greed for new, illegal things. On their second date, they had gone to an underground movie theater, where they’d watch all kind of stuff that was made pre-deaddream times. Lala loved the French lesbian movies, full of gender confusion and unresolved sexual longing, as well as speculative tragicomedies full of half-real creatures. They also tried to see some action movies, but it was too painful to watch people die so easily like that; the screen filled with a constant stream of breathless bodies. This physical-dependent dying appeared ridiculous. A bullet, a disease, even heartbreak would do it. The second night, bedtime support ignored her cancellation and showed up anyway. She tried to convince him it was unnecessary, but the supporter followed his preset task rather than listening to Lala, and so she spent the second night in bed, trying to stay awake. It was the worst, lying down, fighting her eyelids, fighting anger against Tirsa for making her do this. Then Tirsa started texting, checking if Lala was staying awake. In a moment of sleep deprived rage, Lala wrote back that she was masturbating to kill time, erased “kill,” but kept the remark about masturbating, hoping that Tirsa would feel called to keep her up. Tirsa only wrote she should do whatever it took. Encouraging.

    The third night she fell asleep in her chair and dreamt of tigers and dinosaurs. In the morning, Lala wrote Tirsa: “Everything clear.” She never heard from Tirsa again. It hurt so fucking much. After all that, Lala became seriously interested in Mitalix. Maybe she could just ask Tommy about it?

    The first flock of children arrived at her desk, some accompanied by parents. Tommy stepped aside and watched her do the tasks he still needed to learn. It was simple, she’d register each kid for their exam, and they’d take off with their driving instructor. The external examinator would run the student’s data afterwards and decide whether they succeeded. Most kids did. By tonight, most of them would have a driver’s license added to their fingerprint. “Our youngest one today is four years,” she pointed out to Tommy. Just to say something work related than anything else.

    “Is that uncommon?” he asked–in the same stoic tone he had asked about Kwati.

    “Well, most of the students are six years and older, but it happens every so often. Legally the only requirement is that a student is able to speak, sign, or write, so that a form of communication with the instructor is possible.” Tommy nodded. She was probably explaining things he already knew, but she enjoyed her supervising power over him, as he seemed such an average, arrogant white guy.

    “Want to try the registration for the next slot of students?”

    Posted 12:37 pm on May 12, 2036.

    Today, Marica told me she dreamt of my death. She came over and we cried together. That was it. She is now in my bed trying to sleep, trying to continue the dream. Maybe, she said, maybe you will miraculously rise, open your eyes. I see her working so hard, trying to get back to sleep, practicing lucid strategies. And currently, I feel fine. Absolutely fine. I’m breathing, and my lungs feel wide. This morning I went for a run, like always, Marica hadn’t called me yet. I know I’m supposed to feel on the verge or something like that–many have written about it. Some have attempted to write or speak or scream themselves into posthumous fame. Others have spent their whole life past eighty or ninety or hundred reminiscing on what to erase–as the current time catches up on their past mistakes, their past wrongful convictions and political views. Me, I just feel here. Present, alive. If anything, I’m thinking about my article’s deadline, tonight. Will I make it in time? Should I be calling my mom instead of posting this online?

    This platform is full of young people’s faces4 who have never experienced simple physical dying; from age, disease, accidents, or police violence. For me, it started with a dead rat. I dreamt of someone petting their dead rat, lovingly holding it to their chest, and the next day, I stepped on a dead rat while on my morning run. Obviously, I didn’t think much of it. The dead rat dream seemed to refer to a video I saw shared here of a woman on an airplane, shouting. She was nursing, and the flight attendant demanded to see the baby as he suspected she was smuggling a cat onto the plane. When he lifted the wrap she was cradling to her breasts, it turned out to be a taxidermy/stuffed cat. The woman explained that it was an emergency support animal. Dead, but supportive. “Oh that’s allowed,” the flight attendant replied, slowly calming his shouts.

    Those who’d lost so much already were maybe more accustomed to dream about the dead. Dreaming about those who were alive and then learning they had died, maybe didn’t seem so strange.5 Most importantly: those who’d lost so much, were last to be listened to. It seems we had started to deaddream many months before it was widely acknowledged. I have some notes from my diary, those first months after public recognition. At the time, I seemed mostly worried about the banning of movies, videogames and other entertainment that the government imagined stimulated deaddreams. As no one I cared about had died yet, I knew nothing of grief, and I wasn’t so worried about my dreams.6 They were mostly sexual, and if any crisis appeared at all, it concerned crashing planes or arriving too late to catch the last train to a job interview. These never ended in someone, or myself, dying. I didn’t consider how non-human animals, like the rat, were affected.

    All of this was always already the initial algorithm.7 Those who’d lost so much were losing first again. That’s why it took so long for people to actually recognize what was going on. That is what they say at the underground meetings. All along we’ve privileged death over life, we’ve stacked archives full with who and what has died, we’ve created an almost inescapable algorithm of precarity and destruction.8 We forgot to dream, is what the underground Wise say, and we’ve deliberately silenced the dreams of those who were able to dream, despite being surrounded by death. We forgot to practice, we forgot to sense. How that resulted in our dreams having actual deadly powers, I don’t know. No one does. The least wise try to understand it.

    Marica tells me she is unable to fall back asleep. Am I scared? Am I prepared? Marica feels responsible. If you can, please tell her not to feel guilty. When she first called, I asked “Why me?”, but I never meant to suggest she made me into a victim. The only regret I have, is that I’ve never been in love. With the rivers for sure (please read my articles on the pollution of the streams), but not with another person. When I asked Marica why me, I just wanted to know what else she’d been dreaming of.

    Lala’s parents went through her room, opening closets and drawers with an unhinging pace, taking over tasks that she herself could easily do. Lala tended to live intimately with objects, rather than treating them like some sort of enemy. Her dad held up a bathrobe, swinging it, “Do you wear this?”

    Lala looked at her fuchsia pink plush, she loved it. “You can pack it.”

    Often, after having gotten dressed with support of the morning shift, she would drape the robe around herself, cuddling and stroking its fluffy fabric. Her parents kept pushing her to get a dog. They’d shown her videos of all the benefits: dogs pick up what you drop, bark in alarm if something happens to you, dogs open doors. And most importantly, her parents argued, a dog is a loyal companion. Lala surely believed her parents: this was exactly why she didn’t want a dog. She felt pretty sure that the dependency of a domesticated animal would immediately spark a fear of loss, possibly manifesting dreams. She preferred to stick to the bathrobe. Animate enough for comfort, inanimate enough to live.

    Lala watched her mom drive. She enjoyed comparing her mother’s style to the way the instructors at her work taught the cars now. Their mandate: as little interference as possible. The instructors always explained that the car calculated danger differently than people did–without fear and preemptive anticipation–and that you had to practice patience. If you grabbed the wheel each time you fantasized an upcoming crash on your dashboard, you never got to experience the skills of the computer. At the school, they usually gave kids plenty to do while driving, to distract them just enough–though the instructors observed that the kids developed less and less of an instinct to interfere. They trusted their cars more than their own interpretation of the road and only had to learn how to handle emergencies and soft repairs.

    “Are you ready?” her dad asked, patting her duffle bag.

    “I think so. I hope so.” Lala looked out of the window. They passed a line of No Dead No Justice advertisements on flashy screens. Of course they used disabled people for their campaign, showing people who were in a power chair or lying in bed as the ultimate proof of “Death Is a Birthright.” Lala’s face got hot. She often wondered whether that was what her parents had been secretly thinking after her accident, believing that she would have been better off dead. They never said so directly, but they often slipped nostalgic comments about the lost possibility to “just die.”

    “Did you make that booklet with everyone’s memories?” Lala inquired. Her mother grabbed the wheel, even though everyone was in their lane.

    “She did,” dad replied, putting a hand on mom’s knee. “Everyone’s contributed.”

    Lala looked at her dad’s hand. She remembered this gesture as comforting.

    It had been some years since all three of them visited the hospital together, and Lala felt overwhelmed, passing the elevator to the rehabilitation wing, following the red-white arrows to the dream lab. Upstairs, they could skip the waiting room and meet the doctor right away.

    “Lala!” the doctor called enthusiastically, as if they had met before. She bent down on one knee after offering her hand to mom and dad. Rather than meeting the doctor’s eyes, Lala looked at the rim of her bright white coat brushing the floor. “How are you feeling?” Before she was able to answer, the doctor continued, “I hope you’re mighty excited to get some sleep with us. Did you have any questions before we bring you to a bed?”

    Lala pulled back a little, a rubber squeak of annoyance on the grey linoleum. “I’ve read up on all the technicalities. I’m mostly just hoping that it works. My grandfather is really tired. I really do want to help.” She stressed her motivations mostly to convince her parents, who seemed to waver between medical logic and parental guilt about the fact that Lala was the safest bet for this procedure. They’d already had to overcome quite some hesitation to accept medical care. Lala simply feared what it would feel like to euthanize someone. To deaddream her grandfather. She didn’t, however, blame her parents for asking her: she’d understood enough to know that parents should avoid going under, because it is more difficult to dream a generation up than it is dreaming down, studies show. Responsibility and a shared history of vulnerability triggers fearful fantasies. In larger family’s than Lala’s, the youngest is expected to be the one with the least attachments, and therefore deemed most fit. She was ready for it.

    The doctor with the dusty coat stood by her bed, checking allergies and her current list of medications, while a team of people hooked her up to painless monitors. “Mostly for research purposes,” the doctor explained. “We are in the early stages and we need to learn quick. Some people are dying for release.” Lala laughed, but no one joined. The bed was comfortable and clean, even mildly smelling of bleach. Her mom sat in the window frame, studying the booklet she brought, frantically scrolling. The collected memories from the family were to quickly ignite an obsession with her grandfather’s life. Dad had written a mantra about his death, saying that it is time, that he is ready to let go. Repetition was key, the instructions read, creating a pattern that Lala could continue in her sleep. A needle was stuck in the back of her hand, for the lucid dream inducing Kava Kava extract that she would receive. She’d also wear a clunky headband with mildly activated electrodes, stuck to her forehead, using LED light stimulation. They couldn’t medicate her into sleep, because it would reduce the effect of the procedure, but they promised to serve relaxing herbal tea. “Your opulent use of daily medication will be an interesting extra factor in today’s research,” the doctor said. Lala laughed again, this time because of the word opulent. She herself often silently sung about being flooded with a joyful candy rain when swallowing her morning dose of brightly colored caps.

    They stayed together for hours, exchanging stories. Even after her mom had read through the whole booklet, more memories came up. Lala’s as well. She remembered her grandfather singing, how he would applaud so loud for himself that it almost took away the pleasure of praising him. They looked at several picture albums together. The last album was of 2024, as if the expectation of death with age had been the main motivation for visual documentation. Or maybe it was a NDNJ conviction; did Lala’s parents stop taking pictures because they believed that still images captured the person portrayed in such a way that it led to deaddreaming? Lala knew this was popular belief among NDNJ’s–their propaganda had contributed to the government’s ban on movies, so she had learned from Tirsa –, but she couldn’t recall her parents being on board with any of that. (The idea that stillness and immobility were a kind of preface of death was fucking offensive to Lala.)

    Then again, she could not remember much of the fear of those initial years. She was young enough to live on with this completely different reality, actively forgetting what was normal before. She didn’t want to bring it up right now. Instead, she listened to her father repeating the mantra again. They laughed about her grandfather’s love for paintings of naked women and discussed how to distribute this inheritance: erotic images were quite valuable for their representation of liveliness. As advised, they talked about him in the past tense. It worked in so far that mom started to cry. She’d been experiencing the “suspended grief” that many felt for those who were not lucky enough to be released, and she now was able to feel something more urgent and direct than the dim of waiting: her father gone, instead of him not being able to go. Before they left and called the nurse to install the headband, the mantra was said once more, each of them repeating it, struggling whether they should say “was” or “is.” Grandpa is ready to go. Granddad was.

    Everyone wished her luck and “do your best,” no one said “sleep tight.” It was dark in the room except for the blinking of machines. A familiar sight from her weeks in the hospital, spent staring at her legs, wishing her toes would wiggle if she hoped hard enough they would. She shifted strategies when the person in the neighboring bed told her to stop, breaking the night with their unfamiliar voice: “You are wasting your imagination. You only lost your ability to walk, not to dream. Imagine what is possible living with your paralysis.”

    Now she was alone in the room, with a tight band around her head, and she needed to shift her thoughts to her grandfather. The one thing they really seemed to have in common was an appreciation for visual art. His paintings had felt like an education she wouldn’t have encountered otherwise. Lala loved the overwhelm of visiting his collection of naked women. The frames and loose canvases hung closely together, sometimes on top of each other, across all four walls and propped on the ground. The messy choreography of the paintings–sometimes only the cup of a breast would show, or an eye, or flowing hair, curvy lips–allowed her to desire, just like the movies did, for unattainable worlds (not just women). Without the animate threat of destruction, Lala could fantasize all she wanted.

    Lala woke up in terror. Her parents stood at her bedside, accompanied by the doctor, big eyes, awaiting. Lala pulled at the electrodes on her forehead. She was panting, out of breath: “I have to call Tirsa.”

    Simon(e) van Saarloos is the author of four books in Dutch, including a novel (De vrouw die) and an ethnographic court report about the “discrimination trial” of Geert Wilders (Enz. Het Wildersproces). Two of their books have been translated into English: Playing Monogamy (Publication Studio, 2019) and most recently Take ‘Em Down. Scattered Monuments and Queer Forgetting (Publication Studio, 2022). They are currently working on Against Ageism: A Queer Manifesto (Emily Carr University Press, March 2022) and a theatre play about abortion, titled “De Foetushemel,” for Ulrike Quade Company, premiering April 2023 at Theater Bellevue, Amsterdam. Van Saarloos also works as an artist and curator. Their most recent projects include Cruising Gezi Park (with Kübra Uzun), the spread of a mo(nu)ment, and “Through the Window,” an ongoing queer solidarity project between Turkey and the Netherlands, aimed to circulate funds among queer artists. They have participated in artist residencies such as the KAVLI Institute for Nanosciences, Deltaworkers New Orleans, and Be Mobile Create Together at IKSV in Istanbul. Together with Vincent van Velsen, Van Saarloos curated the ABUNDANCE exhibition (“We must bring about the end of the world as we know it”–Denise Ferreira da Silva) at Het HEM, Amsterdam in 2022. Recent projects include their role as a guest curator for Rietveld Academy’s Studium Generale program “Refuge” (January-March 2023) and IDFA’s (International Documentary Filmfestival Amsterdam 2022) queer day. Van Saarloos currently pursues a PhD in Rhetoric at the University of California, Berkeley.

    Notes

    1. Could we, the restless, the overworked, the underslept, the one-eye-open wary sleepers, activate kinship through the dolphin adaptations we have already learned in order not to drown here? Could we imagine a world where we are all safe enough to sleep held in the arms of the river, in her mothering flow, supported by the boundaries we need to fully rest? I want that for you. I want that for me. All this time that I have been half-awake, I have been dreaming of a world that could deserve you. They told me it was a hallucination, this waking dream I want for all of us, but now I know the truth. In a world where capitalism as usual makes us complicit in drowning the planet, we are the ones who are already dolphins, the psychics, the visionaries. We could trust ourselves. Our adaptable foreheads were not made to be caged; we deserve the restful freedom to evolve, to—as D’atra Jackson said at the North Carolina Emergent Strategy Immersion—”surrender to your dreams.”

    —Alexis Pauline Gumbs. Undrowned: Black Feminist Lessons from Marine Mammals. AK Press, 2020, 89.

    2. You know how people are so in awe of Octavia Butler’s journal, the way she wrote down what she wanted with her books? I think it’s because written worldbending resonates so widely. I’ve been curious about what other languages one can worldbend in, though, languages of manifestation, if you like. Writing things down, using images to make vision boards, speaking things aloud—these are all spells. Most of my own worldbending is very action-based: I move as if the future I want is absolutely assured, making choices and spending money like a prophet—buying clothes for galas before I was ever invited to one, paintings for a bungalow I had no idea how I’d ever afford, the pink faux fur for my book launch before I even had a book deal, shit like that. And see, this is why I love you, because you never thought it was impossible; you dream even bigger for me than I do for myself.

    —Akwaeke Emezi. Dear Senthuran: A Black Spirit Memoir. Penguin Random House, 2021, 69.

    3. Dreams are often oracles dismissed. We may not recall our dreams, or shrug off their messages. We may feel outCiphered by them.

    But afrofuturenauts are an intrepid tribe. We know that ancestors beforeandcomingandnotgone have dreamed us up (are still dreaming us up), and that the future is <— ∞ —>. We know that our dreamworlds are time-folding and -foiling, and available for our deepest extragalactic play. Adventures in Soporifica never begin and never end—but its present is always porous. Enter the afroraculum. . . .

    There are some simple technologies available to help you peer into and pull up from the dark well of the future:

    58. Just before you settle down for sleep, jot down what you want to dream about. (Asking aloud or just holding the intention can work well.) What insights are you looking for? Patience is key here. My experience is that “commissioned dreams” may not come immediately—but they will come. Keep asking.

    11. Make a bedside offering to your dreamworld/The Maker of Dreams. I’ve set aside tea, a clutch of wildflowers, and other small gifts. Making offerings for multiple nights once gave me one of the most powerful, unforgettable visitations of my dreaming career.

    5. Dedicate yourself to recording your dreams. I’ve kept a tape recorder near my bed for this purpose, as sometimes I’m feeling too in-between-worlds to actually write anything down immediately after. I also keep a few dream journals. Record what you remember, no matter how partial; even a snippet or a flash of color has a place in your dream reliquary. Collecting the shards and writing them down as a poem can also help the dream cohere.

    21. Honor your dreams. Draw them, act them out, build an altar devoted to them, follow their choreography, talk about them. A respectful, attentive dreamer gets rewarded with more oracles, more vivid dreams.

    873. Slow down your waking life enough so that you can notice when your dream life is dropping breadcrumbs. There can be such a magical echo-play between worlds—dream iconography has cropped up so many times in my waking life. Pay attention, look around, stay woke and dreamy. Seed receptivity.

    The dreamworld is wily, and wildly sovereign. It helps to think poetically and to be primed for the long waiting [the wooing]. Being available for a steady stream of precognitive dreams demands stamina and sinew. But over time, you can build dream-skill. I’m now able to change course mid-dream, and stop nightmares before they really get started. I’ve asked for dream guides and gotten them. I have visited my death during sleep, and also learned of others’ illnesses and deaths through dreams. Not too long ago I dreamed that something that I have been wanting for ages was finally mine; a voice in my dream said, “You can have this, if you believe.” So believing that that dream-vision prefigures my waking life is my next big Afrofuturist adventure.

    Welcome to sleep, your chamber of oracles: oraculum. For the Black future: afroraculum.

    Black Quantum Futurism: Theory & Practice. Volume One, edited by Rasheedah Phillips, AfroFuturist Affair, 2015, 73-75.

    4. From Kae Tempest’s song “People’s Faces”:

    It’s hard
    We got our heads down and our hackles up
    Our back’s against the wall
    I can feel you aching

    None of this was written in stone
    There is nothing we’re forbidden to know
    And I can feel things changing

    Even when I’m weak and I’m breaking
    I’ll stand weeping at the train station’
    Cause I can see your faces

    There is so much peace to be found in people’s faces

    I saw it roaring
    I felt it clawing at my clothes like a grieving friend
    It said

    “There are no new beginnings
    Until everybody sees that the old ways need to end”

    But it’s hard to accept that we’re all one and the same flesh
    Given the rampant divisions between oppressor and oppressed
    But we are though

    More empathy
    Less greed
    More respect

    All I’ve got to say has already been said
    I mean, you heard it from yourself
    When you were lying in your bed and couldn’t sleep
    Thinking couldn’t we be doing this
    Differently?

    5. “It’s still in our culture, it’s still these ways of being that are deeply, deeply spiritual. It’s still not being able to go out because your mom had a dream and based on that, you are not going anywhere!” Akwaeke Emezi in the podcast The Root Presents: It’s Lit! Episode 44, “Exploring the Ethereal with Akwaeke Emezi,” 21 July 2021.

    6.

    “Death frees people for new experiences.

    So I was to learn at the funeral of my friend’s mother.

    As no one I cared about had died yet

    I knew nothing of grief.”

    Cheryl Clark, “The johnny cake.” Narratives: poems in the tradition of black women, Kitchen Table Press, 1983, 45-50.

    7. “What I want to think about in this story, in a similar but different way, is how black life is absent from the classificatory algorithms that are applied to statistically organize our world. This absence affirms how the premature death of black people, and, more broadly, the acute marginalization of the world’s most vulnerable communities, are entrenched in algorithmic equations. What I am struggling to work out, then, is twofold: that premature death is an algorithmic variable; that black life is outside algorithmic logics altogether.” Katherine McKittrick, Dear Science and Other Stories. Duke UP, 2021, 105-106.

    8. “So, what do we do with the archival documentation that displays this unfree and violated body as both naturally dispossessed and as the origin of new world black lives? How do we come to terms with the inventory of numbers and the certain economic brutalities that introduce blackness—the mathematics of the unliving, the certification of unfreedom—and give shape to how we now live our lives? And what does it mean that, when confronting these numbers and economic descriptors and stories of murder and commonsense instances of anti-black violence, some of us are pulled into that Fanonian moment, where our neurological synapses and our motor-sensory replies do not result in relieved gasps of nostalgia or knowing gasps of present emancipation (look how far we have come/slavery is over/get over slavery/post-race/look how far) but instead dwell in the awfulness of seeing ourselves and our communities in those numbers now? This is the future the archives have given me.” Katherine McKittrick, “Mathematics Black Life.” The Black Scholar: Journal of Black Studies and Research, vol. 44, no. 2 (Summer 2014), 19.

  • How to Inherit the Earth: A Primer for Aspiring Futurologists

    Rotimi Babatunde (bio)

    1. Q

    Question: This is already inheriting the alphabet

    What a strange city and what a strange school and what a strange class. Topaz stared at his desk. His mum had said it would be a nice city and a nice school and a nice class, and he didn’t want to be a bad boy, but why was everything so strange? He looked up and surveyed the classroom. Nothing had changed. Behind their desks, the other children were still wheezing and sniffling, and from their noses, the mucus running out was still green and yellow and thick, and by the window in front of the class, the teacher was still sneezing and coughing, grimacing at intervals as she wiped her nose with the ruffled sleeves of her dress. She cleared her throat and leaned out of the window and spat. Rather than shooting out straight, the phlegm clung to her mouth and dangled down, long and elastic. The phlegm was green and yellow and sick. Topaz squirmed. Never in his old city and his old school and his old class would a teacher spit out of a window, and never would his classmates have snot seeping like varicolored sewage out of their nostrils.

    The teacher brought out a white handkerchief. She swiped it across her mouth. The handkerchief became green and yellow and sick. The teacher turned to face the class. Her eyes settled on Topaz. We have a newcomer with us today, she said. His family has just relocated to our megapolis from a faraway city. You’ll all be nice to him, won’t you?

    No one responded. The teacher started talking about the alphabet. Topaz looked away from her. He remembered the groundeater that had brought him and his mum from their old city to their new one, and his mood brightened.

    Long before you were born, in the times before the Upheavals, we could have gone by air, his mum had said. She sighed. That was when the sky was still blue. But now, taking a flight is no longer straightforward. Even the large birds that love soaring high now have trouble staying up for long.

    Topaz liked the groundeater. It was his first time in one. The groundeater was very fast, and their cabin was very nice. He kept his eyes glued to the window of the cabin. The ground over which they were traveling was flat and desiccated, scorched brown by the intensity of the unrelenting sunshine. But above it, the sky was the color of cold ash, with its monotonous greyness stretching endless and birdless and cheerless as far as eyes could see.

    Every now and then, the landscape threw up sights that stunned Topaz. Cacti as huge as giants and mountains as bare as asteroids. A ravine so sheer it made the boy giddy with vertigo. Sunlit cities far out in the distance, their buildings cute and dainty like those of the toy diorama his mum had given him on his last birthday.

    And then at night the moon came out, and with the moon came the bats. Multitudes and multitudes of them. People say it’s their unique immune system that helps them adapt better than other animals, a woman at the other end of the cabin said.

    Maybe bats will also inherit the earth, a man replied. He laughed. No one in the cabin laughed along with him.

    In the morning, the boy woke up to see that the sunwashed cities of the previous day had given way to cities in perpetual dusk. He pointed out one to his mum.

    We’re going somewhere like that, his mum said.

    Why is it like nightfall?

    Because it’s under a sunbrella. It’s a megapolis. Carbos live there.

    What are Carbos?

    His mum glanced around the cabin. She said nothing. The groundeater zoomed on.

    Topaz heard his name and looked up. It was his teacher’s voice. Daydreaming again, are you, the teacher said. There was silence. The teacher continued. Can you recite the alphabet? Topaz nodded. Great, let’s hear you do that, will you?

    Topaz began. Q, W, E, R, T, Y…

    The other children began laughing. Topaz stopped. What was funny? He looked at his classmates. Hadn’t they been taught the alphabet?

    Don’t laugh at him, the teacher said. The alphabet order that Topaz followed is already inheriting the alphabet. Semms recite the alphabet that way. And Topaz is a Semm.

    Topaz started in his seat. He didn’t know he was anything but a boy. Semm. He would never forget that word. Not that the Carbos would ever allow him to.

    Answer: Qwerty

    2. W

    Question: A portal connecting distant points in the fabric of spacetime

    The first reality café on Dr. Alado’s list was located in a manhill on the edge of the umbra. The manhill was familiar to Dr. Alado. The final qualifying exam for his medical license had held there years ago. He entered the manhill and rose up its heights and found the reality café. Its interior surprised him. Garish lights flashing from the ceilings and upbeat music booming from the walls. Colorful adverts for the wormholes on offer running on the media panels. Stoned patrons, young and deliriously happy, swaying to the relentless beats. Dr. Alado was confused. He had been expecting a laboratory environment. Time transponders and gravity machines and quantum-field inductors and all that. The technology must have evolved.

    A receptionist came to him. We can take you back to any of the great ancient music festivals, she said, shouting over the music. Woodstock or Coachella? Montreal Jazz or Felabration, Fuji Rock or Reggae Sumfest? You’ve come to the right place.

    I’m sorry, I’m here for something else, Dr. Alado replied.

    And if it’s an event from even further back in time you’re after, the receptionist continued, concerts from the Vienna of the great composers or orchestral music from the Kaifeng of the Song dynasty, oud performances from the Baghdad of the Mamluk pashas or kora sessions from the Kaabu of the Senegambian griots, we have wormholes for them available.

    Do you have the one for the War Against Irony?

    The receptionist shook her head. We don’t like trouble here, she said.

    The second reality café on Dr. Alado’s list was in another manhill. The adverts there promoted wormholes for extinct sporting events. Wimbledon finals and World Cups. The Olympics and the Ashes and the World Series. And for patrons desirous of bloodier entertainment, Pamplona and the Beargarden and the Colosseum.

    Why not try out the Pasola Festival, the attendant that welcomed Dr. Alado to the café said. The spear fighting there is great fun.

    Do you have the wormhole for the War Against Irony?

    The smile on the attendant’s face vanished. That one between the Patriots and the Ironists, he asked.

    Of course.

    I’m sorry, my boss would never stock anything that could make the Patriots visit, the attendant said.

    Dr. Alado left the place. On the avenue outside the manhill, a small group of women were protesting. Humanhills Not Manhills, one of the placards they held aloft read. Dr. Alado stopped to watch. He was impressed by the women’s unbroken spirit. Everyone knew the megapolis was Patriot territory. The Semms had risen, and because of that, race was gone, but gender remained. The Patriots would sooner chew their left arms raw than relinquish that.

    A burly, deep-voiced man was pestering the protesters. To hell with humanhills, I’d rather have womanhills, the man said, cupping his chest with his hands. I love nothing more than womanhills!

    Hey you, will you stop being rude, Dr. Alado shouted at him.

    The burly man walked over. At close quarters, his minatory bulk loomed large, and his voice boomed even louder. His huge beard was quivering. What cheek, he bellowed. Who the hell do you think you are to be ordering me around?

    Dr. Alado looked up at him. I am Alado, he said. Dr. Gus Remingdale-Alado.

    Something died in the man’s face. His voice started wavering. A descendant of the great Remingdale-Alado from the War Against Irony, are you, he asked. The Remingdale-Alado that led the Reds to victory against the Blues in the Battle of the Roses and the Violets?

    Now, you know. Don’t you?

    The man tipped his hat to Dr. Alado and hurried away from the scene.

    Dr. Alado began blaming himself. If he hadn’t been sloppy with his research, he could have gone straight to the right reality café. And he wouldn’t have needed to announce his full name to anyone. But here he was, squandering his time crisscrossing the megapolis like a tramp. There and then, he would have called off his search and forgotten about the wormhole into the War Against Irony, but obligation restrained him. His ancestor had battled in that war. Commanded the brigade of the Roses that stormed the Capitol and vanquished the Violets during the Battle of the Roses and the Violets. Without his leadership, not only would the Patriots have lost that battle, they would also have lost the larger war to the Ironists. Not experiencing how the war had gone for him would be a dereliction of family duty. And besides, not doing so would deprive Dr. Alado of the opportunity to see roses and violets with his very eyes, to touch and smell them for the very first time.

    That prospect reminded Dr. Alado of the travails that have bedeviled those long-suffering flowers. Subjected from olden times to the indignity of forbearing with erroneous labels like Rose of Sharon and shrinking violet, even though no rose had ever claimed its provenance was Sharon and no violet had ever been partial to shrinking. And then condemned in recent times to the ignominy of eking out a precarious existence in remote and vulnerable sanctuaries. Had both blooms now been listed among the luckless garden plants soon to go extinct? Dr. Alado couldn’t be sure. And he also couldn’t be certain that they could even hope for the cold comfort of survival in the discursive sanctuary of language. Because at the mention of roses and violets, some folks didn’t think of the flowers again. Rather, they remembered the Patriots and the Ironists. Dr. Alado’s thoughts returned to the matter of his search for the wormhole into the War Against Irony. One more reality café remained on his list. If that one also proved a dud, then that would be it for him.

    That last café was in a seedy arrondissement of the megapolis. Dr. Alado walked into the café and gasped. Holy cow. The promotional media around featured only naked bodies. Copulating figures in various states of ecstasy and pain. Dr. Alado looked away. How could he not have known that the café would keep faith with the reputation of the arrondissement in which it was located? He turned round to leave, but a man stepped into his path. Dressed in the flamboyant style of pimps, with a swagger about him. Must be the owner of the place.

    We’re discreet here, the man said, a conspiratorial smile on his face. We don’t keep a record of our customers’ details. And we have everything, believe me. He leaned towards Dr. Alado. Even options that are, you know, how do I describe them, not in the regular age range, he whispered.

    The man was persistent. Dr. Alado had to tell him the wormhole he was looking for. The man burst into laughter. I’m offering you the opportunity to partake in the most pleasurable romps in history, to enjoy the wildest orgies and the hottest bodies, he said. Trust me, this is no wank trip. Nothing but the real thing. Yet, here you are insisting on going to a war. Isn’t that bonkers?

    My ancestor fought in that war you speak of so flippantly, Dr. Alado said.

    The man raised a hand in apology. His expression became serious. Forgive me, I don’t joke with family, he said. He paused. Okay, okay, let me help you out. There’s this reality café in the penumbra. Located in the Lazarus Ironroot Arrondissement, not far from the bridge to Ghost River Barrio. The café’s called The Garden of Forking Paths. They have the wormhole you want. The place is owned by a Semm, though.

    I don’t have any problem with that, Dr. Alado said.

    At the door, the man’s voice stopped him. Don’t tell anyone I directed you there, okay?

    Answer: Wormhole

    3. E

    Question: Naysayers use this word to describe Question 2: W

    His staff were busy attending to his clients, and Topaz didn’t like leaving the welcome desk of his reality café unmanned. From behind the desk, he scanned the indicator lights above the wormhole cubicles. All were red and only one was green. Just one cubicle left to be taken. The day’s business was going well. Topaz was grateful for his good fortune. He had been confident of his business plan before opening shop, but nevertheless, he had been stunned by the speed with which his café had flourished. That was despite leaving his establishment’s walls bare, unlike other reality cafés that overwhelmed theirs with gaudy adverts. And despite specializing in the quotidian reality of times past rather than in spectacular historical events. Yet, Carbos came in droves, driven by nostalgia for the daily rhythms of a vanished earth. The astonishing spectacle of blue skies and the towering majesty of green forests. The congenial sunshine of cities that needed no sunbrellas and the open spaces of suburbs that needed no manhills. The quaint drudgery of wars fought with ancient weapons and the protracted carnage of epidemics that raged on for ages. But what Topaz took the most pride in was the unique twist in the service his reality café offered. Individualized pathways into multiple versions of reality. That was why he had named the café The Garden of Forking Paths.

    Topaz returned to the word game he had been playing. Lexicon. His favorite pastime. When the game was launched, people had mocked it. An archaic trifle. Next thing would be ancient curios like mobile phones and laptops. Followed by the sparking of rocks on dry straw to start fires. Capital troglodyte vibes. Give Lexicon a little while, and it would return to the realm of extinction from which it had escaped. But even before the game became the rave of the megapolis, Topaz had been certain that the predictions of doom were off the mark. Because the success of The Garden of Forking Paths had taught him one thing. Never to underestimate the power of nostalgia.

    Topaz had already answered the first two questions in the current edition of Lexicon. Qwerty and Wormhole. He checked the third question. The front door swung open. Topaz looked up. The man that entered was middle-aged. Short and podgy and slightly balding. His dressing was conservative. Likely to be some kind of professional.

    The man introduced himself. Dr. Alado. Topaz did same. His hunch about the man being a professional was right. The man was delighted when he heard that the wormhole into the War Against Irony was available. This will be my first time in a wormhole, the man said. What’s the experience like?

    Unfortunately, I can’t say what it’ll be like for you, Topaz replied. Because here, we don’t provide stock realities to our clients. It’s impossible for us to predict which of the many possible worlds that spacetime will branch into for you.

    But there are people who are skeptical about wormholes, Dr. Alado said. They go as far as calling them simulacra and scamholes. There’s even a technical word they use to describe the experience they offer. Ersatz, yes, that’s the word.

    Topaz smiled. Your experience in a wormhole will be as real as any, he said. That’s why the attendant assigned to you will make you sign an indemnity form. In case you’re killed while you’re away in the wormhole.

    Are you kidding me?

    It’s a war you’re heading to, sir. People get killed in wars. Death may be waiting for you in one of your many possible lives.

    But that death in another life won’t affect me in this current one, will it?

    Topaz and Dr. Alado laughed. That has never happened here before, but we never can say, Topaz said. The chances are slim, yet bad luck also happens, you know.

    Topaz directed Dr. Alado to the empty cubicle. He watched him go. A medical doctor. Had no airs, despite that. Seems a good person. It’s just that with Carbos, you never can be sure. Dr. Alado entered the cubicle. The indicator light above the cubicle’s entrance changed to red.

    Topaz returned to the word game. An assistant would be free soon, and then he could leave for the bistro. He filled in the answer to the third question.

    Answer: Ersatz

    4. R

    Question: The Ironists prevaricate on this

    This version of reality acknowledges no other version of reality. This version of reality venerates only this version of reality. This version of reality declares that any other version of reality is one version of reality too many. This version of reality maintains that if this version of reality affirms that roses are red and violets are blue, roses cannot be blue and violets cannot be red. This version of reality maintains that if this version of reality affirms that roses are blue and violets are red, roses cannot be red and violets cannot be blue.

    This version of reality asserts that roses are red and violets are blue. This version of reality insists that roses cannot be both red and blue, and that violets cannot be both blue and red. This version of reality insists that roses cannot be both roses and violets, and that violets cannot be both violets and roses. This version of reality insists that roses cannot be neither roses nor violets, and that violets cannot be neither violets nor roses.

    This version of reality is unhappy to let you know that if you wish for roses to be blue and violets to be red, or for roses to be both red and blue, and violets to be both blue and red, or for roses to be neither red nor blue, and violets to be neither blue nor red, or for roses to be both roses and violets, and violets to be both violets and roses, or for roses to be neither roses nor violets, and violets to be neither violets nor roses, you can realize that wish in an Ironist academy or at The Garden of Forking Paths. This version of reality is happy to let you know that if you choose to realize that wish, this version of reality will ensure that you would do so at your own peril.

    This version of reality decrees that it is more than a version of reality. This version of reality decrees that all other versions of reality are not even versions of reality. This version of reality decrees that it is reality and not even a version of reality. This reality that is not even a version of reality decrees that roses can only be red and that violets can only be blue. This reality declaims that it is reality, and that reality is it.

    Reality proclaims that it is single and indivisible, and that there is no reality but the reality of reality.

    Answer: Reality

    5. T

    Question: A creature said to be indestructible

    His Eminence, Lord RNC Meru, Archpatriot of the Megapolis, went over the words he had just written. He particularly liked the last sentence. Reality proclaims that it is single and indivisible, and that there is no reality but the reality of reality. Reality without qualifiers or competitors. That’s the holy grail.

    Undertaking the composition had improved his mood, soured by the chore of receiving the guest that had visited earlier. A young politician from the Megapolis Council. As hollow as most of his colleagues. Stands him in good stead to become Mayor someday. Lord Meru remembered that he would have to host another politician later in the day. A parliamentarian this time around, much higher ranked than the councilman. What a shame. Hosting vultures must be more pleasant than enduring the company of those grifters. Visionless characters, all driven by personal ambition and myopic interests. Never putting their actions in the context of the disruptions that followed the Upheavals. Rogue gases escaping from the permafrost, triggering the thinning of the stratosphere and the greying of the firmament. Then the terrifying fierceness of the sun, scorching like the homicidal rage of an angry god. How come no one had predicted that was how it would happen? If not for sunbrellas and manhills, not even the politicians would be around again.

    Lord Meru wouldn’t have mourned the politicians. But he was no fool. True, no politician in the megapolis stood a chance of getting elected without the imprimatur of the Patriots, but at the same time, the Patriots also needed loyal functionaries in government. And a veneer of democracy to keep the populace happy. Lord Meru sighed. Maintaining hegemony after the Patriots’ victory in the War Against Irony hadn’t been child’s play. His precursors in office had set the template. The onus now rested on him to keep their legacy going.

    Remembering the war brought back to mind the matter of The Garden of Forking Paths. Lord Meru began pacing around his office. How impudent of that reality café to have made available to its clients a wormhole into the War Against Irony. And to add insult to injury, it was also multiplying for them the single and indivisible reality of the war. That a Semm owned the place was the crowning insult. The world was going to the dogs, and the politicians must be blamed. Some of them have even begun parroting the nonsense that Semms are as hardy as tardigrades. That Semms are likewise indestructible. That Semms will inherit the earth. As if the Patriots will fold their arms and watch that happen.

    Lord Meru sank back into his seat. A longing for the good old days overwhelmed him. When Semms had to step out of the way for Carbos. When Semms had to have their numbers tattooed on their foreheads. When Semms had to sleep with one eye open because of the Carbo hordes that used to freely cross over from the megapolis to Ghost River Barrio, bringing along with them the regular gifts of mayhem and murder. But now, owing to the politicians and their cravenness, those good old days are gone. Even the qwerty alphabet order favored by the Semms is now being taught in schools across the megapolis. No wonder they’re strutting around the megapolis bearing fancy names. Like that one who owns The Garden of Forking Paths. Named after a gemstone, isn’t he? Topaz. Nice name. Talk about casting pearls before swine.

    Lord Meru rose. His entourage was waiting in the front office. It was time to pay The Garden of Forking Paths a visit.

    Answer: Tardigrade

    6. Y

    Question: This contagion escaped from the permafrost

    The morning after he and his mum arrived in the megapolis, Topaz got the chance to explore their new home. He liked it. A regular duplex, surrounded by an expansive yard. Just like their old home. But then, unlike their old home, the new one was not in the main metropolis but in a satellite one. Ghost River Barrio, named after the lost river that separated it from the megapolis proper. And the separation was not just physical. The next-door neighbor of Topaz and his mum worked with the barrio’s administrative council, which was separate from that of the megapolis.

    A long bridge straddled the phantom river. On that day he got his first chance to explore their new home, Topaz followed his mum on a shopping trip to the penumbra of the megapolis. As they crossed the bridge, the boy couldn’t take his eyes off the remains of the dead river. Its bed was deep and flinty and parched, and its path across the landscape was jagged and cavernous and serpentine, and because of that, the spectacle of that spectral river was as riveting as the insistent memory of absent waters.

    Topaz felt his mum’s fingers tightening around his wrist. Don’t stare for long at the Ghost River, she said. People in the barrio say it pulls anyone who does that tumbling down into nothingness.

    The store towards which Topaz and his mum were headed was close to the megapolis end of the bridge. It was on the lowest level of the manhill that also housed the precinct house of that zone of the penumbra. As they walked through the avenues of the penumbra, Topaz was disconcerted by the perpetual wheezing and sniffling of the passers-by. But what disturbed him the most was their expectoration. The coughing and clearing of throats, followed by the inevitable globs of flying phlegm. The globs were green and yellow and sick. Topaz felt like puking. Why’re they doing that, he asked.

    They’re sick, his mum replied. They’ve got Yeti.

    What’s Yeti?

    A nasty bug. Named after the abominable snowman. Because it came out of the melting ice.

    If they’re sick, why can’t they go to the hospital?

    The bug has no cure yet. The only way to slow its spread is to wear protective gear. But the people here don’t want to do that.

    I don’t want to get Yeti. Mum, will we also get Yeti?

    No, Topaz. We can’t. That’s why we’re here. Before the Yeti pandemic, the people here would have been hostile to us. But now, many of them are sick and dying. They need us to keep the megapolis running. And the pay is excellent. That’s why we came.

    They continued walking. And the passers-by continued sniffling and coughing and expectorating.

    That night, the boy dreamt that the megapolis was drowning in a sea of phlegm and saliva. Even the Ghost River was flooded, its rocky bed coursing and roiling with torrents of ooze. The boy woke up screaming. He opened his eyes and saw his mum sitting by his bedside.

    You were tossing and turning in your sleep, she said.

    Mum, will you read me a story?

    From Mothers and Sons?

    The boy nodded. That was his favorite book of stories. About mothers saving their sons in times of distress. The boy’s favorite story in the book was the one of how Rhea tricked Cronus with a stone wrapped in swaddling clothes to prevent him from swallowing their newborn son, Zeus. But the story his mother read to him that night was that of Thetis and Achilles and Zeus. His mum was still reading when Topaz slumbered off. This time around, he slept without nightmares.

    Answer: Yeti

    7. U

    Question: The central section of a megapolis

    A week after Topaz had his dreams deluged with torrents of roiling phlegm, his mum took him on an excursion into the heart of the megapolis. Topaz had never seen so many people in one place before. The avenues there were so broad that it was difficult seeing from one side of them to the other. But despite that, Topaz and his mum had to jostle for room to walk because of the mass of sweating and shoving bodies swarming past them.

    Most of the people had hats on. Hats with brims so wide they extended beyond their wearers’ shoulders. Topaz was intrigued by the largeness of the hats. Carbos wear them as shields against the fierceness of the sun, his mum said.

    Even more impressive than the hats were the buildings. Topaz had to crane his neck all the way back to see their tops, which seemed to be scraping the grey expanse of the sky. And not only were the buildings tall, they were large. Most of them were several blocks in length. During the shopping trip he had taken with his mum the previous week, Topaz had marveled at the height of the buildings in the penumbra. But now, he realized that those buildings were small fry. The structures in the interior of the megapolis could have swallowed them up and still had space to spare.

    They went into one of the structures and ascended up it. The structure housed other buildings within it, all soaring many stories high, and each level of the structure was crisscrossed by an intricate network of streets. Why are the houses here not like those in our neighborhood, Topaz asked.

    For the same reason as the hats, his mum said. To escape the sun, Carbos have to live in structures like this. Manhills, that’s what they’re called. Just like how ants also have their anthills.

    Topaz and his mum exited the manhill and continued their journey. They went deeper into the heart of the megapolis. Topaz noticed that everything was getting darker and darker, as if they were advancing not just across space but also into falling night. This is the umbra of the megapolis, his mum said. It’s rich folk that live here. Poor folk have to live in the penumbra because they can’t afford the cost of living where there’s less sunlight.

    Topaz gripped his mum’s hand. It’s too dark, he said. I don’t want to live here.

    We don’t need to, his mum said. We have no need to run from the sun.

    They got to a large square. By then, it had gotten pitch-dark. Only the bright lights around made visibility possible. Topaz sat down beside his mum on a bench. This is what I brought you to see, she said.

    The square?

    Yes, it’s called Omphalos Square. This is the center of the megapolis, the very navel of its umbra. She paused. There’s a group of people that gather here once a week, on their marchday. It’s from here that they march out, in their multitudes, to other parts of the megapolis. They’re called the Patriots. Always avoid them.

    Are they bad guys?

    Yes. They don’t like us. If you ever have problems with them, you must run far away.

    Why don’t they like us?

    Because they don’t want to. And you can’t do anything about people that don’t want to like you. She kept quiet. And then, without warning, she blurted out, You sick monster, Lazarus Ironroot, in whatever realm of perdition you are, may your agonies continue to mount all through eternity.

    Answer: Umbra

    8. I

    Question: A latter-day God was mocked with this word in his youth

    Alone in his divinity box at the head of the viewing gallery, Lazarus Ironroot stood inspecting the evening parade. He nodded with satisfaction. His instructions had been followed to the letter. On one side, the males stretched out in a straight file, and on the other, the females. Surrounding both files were the dogs, scores and scores of slobbering and barking dogs. And beside the dogs, the guards stood at attention, long whips dangling from their hands.

    The males and females began jogging across the parade ground. The dogs followed them, barking without pause. Lazarus Ironroot looked away from the parade. In the distance, huge waves were crashing against the shore of the island. Lazarus Ironroot frowned as he watched the waves. Years earlier, when he had expressed interest in purchasing the island, his advisers had disapproved. The sea is rising, and we don’t know how high it will go, they had said. If the island gets submerged, people will laugh at you. They will say that it’s because you got rich at a young age, that’s why you became reckless. That because you’re a great inventor doesn’t mean you’re smarter than them.

    Without ceremony, Lazarus Ironroot had sacked the advisers. He knew what he wanted, and nothing would stop him from getting it. Time had proven him right. Who’s laughing now?

    In his first years on the island, the going had been tough. He had bought the island as location for the project closest to his heart, but the project kept running into dead ends. His only respite against despair were the walks he took along the shoreline. I will crack it, believe me, I will solve it, he would say, addressing the sea. But the roaring of the waves would seem like mocking laughter to his ears.

    It was during one of those walks that he finally stumbled on the solution. And it was simpler than he had thought. When his first creation stood up and began walking, Lazarus Ironroot screamed like someone possessed. He ran out of Divinity House and raced towards the ocean, crying with joy and shouting at the foaming waves. Who’s laughing now, he screamed. Tell me, who’s laughing now?

    His first creation was female. He named her Uno. The next was male. He didn’t bother naming him. The serial number he had tattooed on his head was adequate for identification. His two pioneer creations had every trait that Lazarus Ironroot had set out to achieve. Unlike carbon-based life, they were hybrid, able to derive energy from regular human meals as well as from direct electric power. And unlike robots, they could think independently. And unlike carbon-based life, they were resistant to solar radiation, but like them, they could procreate. And like carbon-based humans, but unlike robots, they could fall in love and keep grudges and tell lies and do drugs and get depressed and commit suicide. But that was not all. Because his creations regulated their temperatures through the most efficient means, they didn’t sweat. That last quality was the paramount one for Lazarus Ironroot. Even worthier than the pheromones he had engineered into their physiology to make dogs forever hostile to them.

    Those pheromones had been incorporated merely for the functional reasons of control. Dogs were more loyal than people. Keeping dogs in great numbers on his island would serve to keep his creations in check. And just a handful of guards would be all that would be needed to supplement that canine security. The sole reservation Lazarus Ironroot had about his creations was the way they recited the alphabet. They found it natural to do so in the order of the letters on the qwerty keyboard he had used to input the codes of their neural algorithm. But that was trivial. Every other thing was just as he wanted.

    After his breakthrough, Lazarus Ironroot set about producing more of his creations. Dozens and dozens of them. No two were alike. He stopped after creating a particular female. When, like the others, she stood up and began walking, Lazarus Ironroot looked at her and saw that she was perfect. Creating a specimen superior to her would be impossible. Not that he needed to keep on laboring away, anyway. The creations he had on ground already constituted a sizable workforce. To boost their population, he could always mate the females he no longer fancied with the males. His work was done. Homo novus. That was what Lazarus Ironroot had first considered calling his creations. But he concluded that recognizing them as new humans carried too great a risk. That label could get into their heads, and it could start giving them ideas. So he settled for a solution that wasn’t as egalitarian. Self-maintaining machines. He would later shorten that designation to one word. Semms. It seemed the most fitting nomenclature for his last creation. He named her Pygmalion. And afterwards, he rested.

    Lazarus Ironroot’s thoughts went back to his youth. In high school, the girls had glanced at his thin arms and pimpled face and slouchy posture, and they had avoided him like bad news. But the girls didn’t know he equally detested them. Because they all had sweat glands. And Lazarus Ironroot detested nothing more than sweat. Imagining his body entangled with their filthy, sweaty bodies often made him retch on the way home from school. The boys, also, didn’t know he detested the girls, so they laughed at him and called him names. The one that stuck was an ancient one. Incel. Lazarus Ironroot didn’t know what it meant, but he didn’t have to be told it wasn’t something nice.

    The first task he had given his Semms was the construction of the viewing gallery and the divinity box. When the time was right, he would send invites out to his former schoolmates. And he would sponsor them on vacation to his island. And he would seat them in the gallery to watch his parade of Semms. And he would watch as his schoolmates marveled at the work of his hands. And from his divinity box, he would ask his schoolmates just one question. You once laughed at me and called me incel, he would say. But tell me, who’s laughing now?

    Those memories of his high school days got Lazarus Ironroot incensed. He began railing at the jogging Semms. When I was creating you, the whole world laughed at me. But who’s laughing now? Tell me, who’s laughing now?

    The Semms stopped moving. They stared at the ground. Lazarus Ironroot took a sip of his favorite drink. I am the Lord your God, he screamed. Male and female, I created you all. You must be forever grateful to me. Bow down now and worship your God.

    The Semms knelt and bowed. Lazarus Ironroot pointed at one of them. A guard brought her. His last creation. He picked her more often than he did all the other females combined. There were tears in her eyes. Lazarus Ironroot liked that. He had never desired robots.

    Take her to Divinity House, Lazarus Ironroot said.

    Answer: Incel

    9. O

    Question: The favorite drink of the God in Question 8: I

    It could have been Lazarus Ironroot’s 17th time of jogging around the parade ground. Or his 33rd. Or his 65th. Keeping count was difficult when he had so much of the thing he hated the most, sweat, running down his face and stinging him in the eyes.

    He missed his dogs. On the day he woke up to hear that a couple of them had died overnight, he had thought nothing of it. By noon, another two had died. But Lazarus Ironroot was still not worried. And then news arrived about the first bug that had escaped from the permafrost. Its symptoms were the same as those of the affliction that had killed the dogs. By the dusk of that day, Lazarus Ironroot had secluded himself off from the world in Divinity House. Prevention was better than cure, especially if that cure hadn’t yet been found. His guards could keep the island running. Only later, when it had become too late, would Lazarus Ironroot know that the bug he had gone into hiding from affected only dogs.

    Some nights into his confinement, he woke up to see a face above his bed. It belonged to the first male he had created. He had named himself Àtúndá. He wasn’t alone. Lazarus Ironroot didn’t know what was going on. Àtúndá and the other Semms took him away from Divinity House. And they locked him up in one of the narrow cells he had built for errant Semms.

    Lazarus Ironroot inquired about his guards. One of his captors said they had run away out of fear of catching the bug. Another said they had been placed in one of the smaller boats and cast out on the turbulent sea. And yet another said they had been killed and buried in shallow graves. Then all his captors began laughing. Toying with him now, weren’t they? Lazarus Ironroot was mad. Not that he cared about the fate of the guards. It was his dogs he regretted. Not even one of them could be heard barking on the island again.

    Lazarus Ironroot continued jogging up and down the parade ground. He glanced at the viewing gallery. It was occupied by Semms. They were even in his divinity box, desecrating it with their boisterous presence and laughing as they downed bottles of his favorite drink. As if when he had bought enough of it to last him for years, he had done it because of them. He caught a whiff of the drink and couldn’t resist. Please, some orangeade, he shouted. Please, give me some.

    The Semms laughed. Who’s laughing now, Lazarus Ironroot, they chorused. Tell us, who’s laughing now?

    Lazarus Ironroot shook his head. How unfair life was! How could those ingrates be so heartless! He had made them for his own pleasure, but now, they were falling in love with one another and getting pregnant and giving birth. What a crying shame. His run brought him again to the front of the gallery. And again, the smell of the orangeade tickled him in the nostrils.

    Just a single drop, he shouted. Just one drop of orangeade.

    But again, from the gallery, there was only one response. Who’s laughing now, Lazarus Ironroot, the Semms chorused. Tell us, who’s laughing now?

    Answer: Orangeade

    10. P

    Question: A creator of perfection answered to this name but a creation of perfection rejected it

    It was a first. A set of twins had been born to the Semms. Vashti had been at the forefront of organizing the welcome party for the new arrivals. Her enthusiasm for the event surprised the others. She had been known for keeping to herself. For weeks on end, she would spiral down into sullen moods, whimpering and crying on her bed all day long. And sometimes, savage marks would appear on her body, inflicted by her teeth or by any sharp object she could lay her hands on. And whenever the others saw her staring at the sea, they couldn’t be sure if she was admiring the waves or contemplating a tragedy in the waters involving only one person. Herself.

    So they were happy when she threw herself into deliberations on how Divinity House would be decorated for the party. And into discussions on how the entertainment and seating arrangements would go. She even began knitting a pair of matching caps as gifts for the twins. Her transformation didn’t stop at that. She started hanging out with Àtúndá and the other guys carrying out repair works on Divinity House. They joked with her, and she laughed and bantered back, and they let her try out the tools they were using to renovate the house.

    The evening before the party, Vashti was seen standing at her usual spot on the shore, staring at the sea. For the first time, the others were certain that she was only enjoying the view. Even during the worst of her spells in the bleak depths, Vashti had been incredibly beautiful, but now, with the radiance that had come into her life, she looked divine. The last of Lazarus Ironroot’s creations. And his favorite. That had been her misfortune. The others knew that their lot had been hellish under Lazarus Ironroot, but they also knew hers had been much worse. So they were relieved to know that all the horrible things Lazarus Ironroot did to her night after night in the torture chamber he called his bedroom had not destroyed her irreversibly.

    On the day of the party, Vashti arrived in a bright red dress. She was all smiles as she took to the dance floor and pirouetted to the music. The party was rocking. No one noticed when Vashti left. Only later would they recall that she had ramped up the volume of the music before she disappeared.

    Vashti stopped by at the equipment house. She placed one of the cutting tools the repair guys had taught her to operate in a bag. With the bag slung over her shoulder, she proceeded towards her destination.

    Lazarus Ironroot, manacled to the iron bars of his cell’s door, was excited to see her. It was his first time alone in her company since his fortunes plummeted. What a lovely surprise, he exclaimed. I always knew you were different from the rest. Listen, Pygmalion…

    My name is Vashti, not Pygmalion, Vashti said.

    So that’s what you now call yourself? How dreadful! I named you after a creator of perfection because you are perfection itself. Look here, Pygmalion…

    My name is Vashti, not Pygmalion, Vashti said.

    Just put yourself in my shoes, Lazarus Ironroot said. Imagine that you were a carpenter, and that the chairs and tables and cabinets you made, the very furniture your hands fashioned into existence… imagine that they kicked you out of your house and locked you up in a cell. Tell me, how would you feel about that, Pygmalion…

    I’m human, not furniture, and my name is Vashti, not Pygmalion, Vashti said.

    Set me free, and I will forever be grateful to you. I will take one of the boats and disappear, never to set foot on this island again, I swear.

    That’s not what I came for, Vashti said.

    So what are you here for, Pygmalion?

    Vashti smiled. To make you call me by my name, she said.

    She looked around. Loud music was still playing at Divinity House. The crashing of the high waves on the shoreline was deafening. Neither the merrymakers at the party nor the sentries on the shore would hear anything. There was enough time. She was free to let things drag on for as long as she wanted.

    She removed the cutting tool from the bag. It took a while before Lazarus Ironroot realized what was going on. His mouth opened wide when Vashti powered on the equipment. Lazarus Ironroot, alleged incel, famous inventor, reclusive genius, and desacralized deity, cringed as the tool’s spinning blade advanced through the iron bars of his narrow cell. And he began screaming even before the blade’s serrated edge made contact with his flesh.

    Answer: Pygmalion

    11. A

    Question: Once upon a time, this sin was punishable by death

    Topaz was in good spirits as he walked back to his office. He had enjoyed his visit to the bistro. It wasn’t yet lunch hour, so the place hadn’t been crowded. The bite he grabbed there had been decent. And afterwards, he had been able to spend some time solving a few more questions in Lexicon. In his hand was the bottle of drink he had bought as takeout.

    Why do you bother going to the bistro when you could easily have juiced up yourself with a charger, Carbos sometimes asked him. Topaz had a stock response. The walk helps to clear my head, he would say. But he knew that was not the whole truth. He also went because he was interested in the reactions of his fellow patrons whenever he ordered a bottle of the drink in his hand. Some would smile and chuckle. An old woman once laughed so hard that she had tears streaming down her face. But others reacted with anger. With hisses and expletives. With nasty mutterings under their breath. And with a variety of slurs. Bloody Semm. Factory product. Qwerty. Dogkill. Pig that can’t sweat. Serial number. Keyboard baby. Swine.

    His worst experience, though, was an incident that happened in his youth. Topaz had been on his way home from a bistro when a pack of dogs began chasing him. It was night, and everywhere was deserted. At intervals, the dogs would overtake Topaz, knocking him off his stride, and afterwards, they would allow him to resume running, before bounding after him again. Topaz could tell that the dogs were relishing the torture they were meting out on him. A girl and her boyfriend appeared. The girl shooed the dogs away, and her boyfriend drove them even farther. And then the girl looked at Topaz again and saw him clearly. She cursed. What’s the matter, her boyfriend asked. She pointed at Topaz. See, he’s been running hard, but he’s not sweating, she said. That was why the dogs were chasing him. The boyfriend puckered his lips in disgust. He saw the drink Topaz held. What a bunch of wankers they always are, he said. They did their God in, and now they’re enjoying his drink. The dogs were only doing their job. We should have allowed them to finish him off.

    Topaz shuddered as he remembered the incident. He got to the intersection between the main avenue and the street leading to his café. Beside the intersection was a massive statue reclining on a pedestal. Topaz paused before the statue. The lettering on its pedestal was large.

    LAZARUS IRONROOT

    Inventor, Genius, God of the Semms

    The statue and the inscription never failed to disgust Topaz. What a travesty. How could they have named an arrondissement of the megapolis after that monster? And how could they have gone ahead to also name that arrondissement’s main avenue, down which Topaz was walking, after the same monster? The viciousness of it all. Shows the kind of place the megapolis was.

    Topaz branched off Lazarus Ironroot Avenue and continued towards The Garden of Forking Paths. He opened the front door and was surprised to see a crowd. Thank goodness, so many customers at once. He glanced at the indicator lights above the wormhole cubicles. All were still red. What ill luck! Not even a cubicle available. He would have to tender his apologies to the visitors. And then it struck him that something was odd. Aside his members of staff, everyone present was standing around a man wearing a tasseled robe. Topaz looked at the man’s wiry, grey-bearded face, and he recognized him at once. His Eminence, Lord RNC Meru, Archpatriot of the Megapolis.

    Lord Meru was staring at the drink in Topaz’s hand. Its packaging was inescapable. It was the leading brand of orangeade in the megapolis. Mocking us now, aren’t you, Lord Meru asked.

    You’re welcome to The Garden of Forking Paths, Topaz replied. How may I be of help to you?

    Lord Meru began gesticulating furiously. You murdered your God, and now you’re mocking us. Sauntering around with his favorite drink, as if this megapolis belonged to you. How dare you be so wicked, you knight-errant of apostasy!

    Oh yes, the word’s apostasy, Topaz exclaimed. In the bistro, he had been trying to remember the word that answered the 11th question in Lexicon. Great that Lord Meru had reminded him.

    You will dispose of that drink now.

    I won’t, Topaz said.

    Shock registered on the faces of the people around. A buzzer went off. The light above one of the cubicles had turned green. A space is now available, Topaz said. Is there any particular wormhole you would like to have?

    Topaz took a sip from his orangeade. Lord Meru began shouting.

    Answer: Apostasy

    12. S

    Question: Invariable noun for this near-extinct mammal that can’t sweat to cool down itself

    When he emerged from the wormhole and entered the anteroom of the cubicle, Dr. Alado heard the noise filtering in from the reception area of The Garden of Forking Paths. He ignored it. His whole being was still elated from his experience in the wormhole. To think that if he hadn’t given the wormhole a try, he would never have seen the stunning blue skies of ages past. Or inhaled the intense oxygen of the denser atmosphere of those times. Or tasted the miserable gruel that people ate then. Rice, cassava, potatoes, wheat, beef, yam, carrots, maize. Foods that were staples before manna factories began harvesting carbon molecules from the atmosphere and transforming them into ready meals. Before Maillard machines began tailor-making flavors that people had spent hours conjecturing over open fires. How did they ever get anything done when they spent so much time farming and cooking?

    The wormhole had gotten him conscripted multiple times into the War Against Irony. Those multiple conscriptions had enriched his experience of the war. He had fought on the side of the Roses, and he had fought on the side of the Violets. And he had suffered double violence from both sides, along with the neutrals. He had carried and fired the primitive weapons of that era, AK-47s and AR-15s and 33-round Glock 19s, and he had heard bullets whistling past and bombs going off.

    The wormhole had also embedded him in experiences that were more mundane. Dr. Alado had seen pigs only once, during a visit to the zoo. According to the zoo guide, rising temperatures were pushing those creatures closer to extinction. They can’t sweat to cool off in a warmer world, the zoo guide had said. Dr. Alado’s ancestor had been a pig farmer, so Dr. Alado was delighted when the labyrinthine pathways of the wormhole took him on a tour of his ancestor’s farm. Dr. Alado watched the pigs feeding from their troughs and frolicking in their wallows, and he wondered how on earth people saw it fit to use such marvelous creatures to denigrate others.

    On his way out of the farm, he passed through his ancestor’s horticultural spread. The plants there were all roses and violets. As he walked through the blooming flowers, Dr. Alado saw roses that were red as well as violets that were blue. And he saw roses that were blue as well as violets that were red. And he saw roses that were both red and blue as well as violets that were both blue and red. And he saw roses that were neither red nor blue as well as violets that were neither blue nor red. And he saw roses that were both roses and violets as well as violets that were both violets and roses. And he also saw roses that were neither roses nor violets as well as violets that were neither violets nor roses.

    The noise from the café’s reception area was still filtering in. Dr. Alado was puzzled. What was that about? He put on his hat and exited the cubicle. The uproar going on in the reception area hit him at full blast. He looked at the person shouting. His Eminence, Lord RNC Meru, Archpatriot of the Megapolis. He had been a regular visitor to Dr. Alado’s childhood home, but since Dr. Alado moved to his own place many years ago, they had seen only on rare occasions.

    Lord Meru saw Dr. Alado. Hey, Gus, what a surprise, Lord Meru said. I wouldn’t have believed I could see you here.

    I came to experience the wormhole of the War Against Irony, Dr. Alado said.

    Really? How was it?

    Fantastic, Dr. Alado replied. It was especially lovely seeing my famous ancestor’s pig farm. And his horticultural garden. Can you believe it? There, I saw roses that were blue and violets that were red. And roses that were both red and blue, and violets that were neither blue nor red. I even saw roses that were neither roses nor violets, and violets that were both violets and roses.

    Lord Meru turned to Topaz. He resumed screaming at him. Roses are red and violets are blue, nothing else, Lord Meru said. You will remove that wormhole of the War Against Irony from your café immediately, understand?

    I won’t, Topaz said. Not until an edict is passed making it illegal.

    Lord Meru made for the door. His entourage followed him. At the door, Lord Meru stopped. He looked at Topaz. You will regret this, the Archpatriot said. Because I, Lord Meru, will make you sweat, you filthy swine.

    Answer: Swine

    13. D

    Question: Unconstricted is a 13-letter anagram of this 14-letter word

    Lord Meru went through the speech his assistants had drafted for him. He shook his head and laughed. No way. He would not be reading that. Too shabby. How could his assistants have come up with such? As if they didn’t know how momentous the Xanadu Cloud Project was. He would have to school them. To sit them down and reveal the dimensions of their incompetence to them. By reminding them that tons and tons of material have had to be transported from the earth and from across space. That those minuscule deflectors have had to be assembled in readiness for locking in place at the right Lagrange point between the earth and the sun. That without the perfection of fusion technology, the Xanadu Cloud Project would not even have been conceivable. That the project will be the savior of all carbon-based life on earth. Because it will be the great sunbrella that will overshadow every other sunbrella. Because it will send those smaller sunbrellas into redundancy and cause them to be decommissioned from their geostationary orbits. Because it will rubbish the Semms and their belief that they will inherit the earth. Because it will rubbish the Ironists and their belief that technology cannot solve all problems. Because it will cool the earth and regreen its continents and reestablish it in the goldilocks zone. Yet, his assistants could write nothing better than that travesty for him to read during the celebratory events scheduled to mark the project’s launch? What utter crap.

    He checked the speech again. Its first line irritated him. It is with great pleasure that I felicitate with you on this threshold of a new dawn for humankind. Hogwash. Only robots speak that way. And politicians, too. I felicitate, my foot. Why not I rejoice or I’m happy or another homely phrase? He would be addressing regular folk, not a bunch of corporate executives or the congregation in an Ironist academy. Didn’t his assistants know that every true Patriot in the megapolis would be hanging on to his every word? And isn’t a new dawn a kind of threshold? Why the tautology? Does anyone ever speak of an old dawn? Even if his assistants wanted to claim that on the threshold of a new dawn is an idiom, isn’t it silly in the context of the occasion? Protecting the earth from that monstrous beast called the sun, that’s the goal of the Xanadu Cloud Project, yet his assistants considered it apposite to write a new dawn. When a new dusk would have been more appropriate, if not that it could be misunderstood. And where did they find that word humankind? Was mankind too short for them? Who did they even think he was? A clergyman in an Ironist academy? And why didn’t they include a phrase like shaming enemies within and enemies without in the speech? When every true Patriot would be expecting such dog whistles referring to the Ironists and the Semms. Lord Meru put the speech aside. The launch day of the Xanadu Cloud Project was still a week away. He would write a new speech for the occasion himself.

    His thoughts went back to his visit earlier in the day to The Garden of Forking Paths. The cad that owned the place was beyond contemptible. Male Semms like him had murdered the great Lazarus Ironroot. Taken turns on him and sexually violated him to death. And afterwards, they had fabricated the tale that it was a female Semm that killed him. No true Patriot would be hoodwinked by such lies. Great that across all media platforms, the Patriots were doing an excellent job in countering that false narrative about how Lazarus Ironroot was killed.

    Lord Meru yawned. His track record in handling troublesome Semms like Topaz was what had accelerated his rise to the position of Archpatriot. He had already instructed his assistants on the steps to take. It wouldn’t do to condone the dissemination of dangerous ideas like blue roses and red violets. Or red-blue roses and blue-red violets. Or non-rose-non-violet roses and non-violet-non-rose violets. Utter tosh. Destabilizing established categories with casuistry and gibberish. The Ironists had a fancy word for it. The only word that came to mind was unconstricted, but Lord Meru knew that was not the one he wanted.

    Answer: Deconstruction

    14. F

    Question: The clergy in an Ironist academy

    It was night and revelers were out in merry groups. For the second time that day, Dr. Alado was in the Lazarus Ironroot Arrondissement, walking down Lazarus Ironroot Avenue on his way to his apartment in a posh neighborhood of the umbra. He passed the turning that led to The Garden of Forking Paths, and he remembered the scene he had witnessed in the reception area of the café. He winced. The confrontation between Lord Meru and Topaz didn’t augur well. As Lord Meru stormed out of The Garden of Forking Paths, Dr. Alado had followed him, trying to get a word in on behalf of Topaz. But Lord Meru didn’t want to hear anything of it.

    Really, you don’t have to trouble yourself, Gus, Lord Meru had said. I haven’t seen you on marchdays in ages. Your family is revered by us, you know. We need your presence. I’ll be in touch soon. That’s a promise.

    Lord Meru departed, fawned over by his entourage.

    Dr. Alado continued his progress down Lazarus Ironroot Avenue. He came to the statue of Lazarus Ironroot and stopped to regard it. The colossal stone figure reclining on a stone chair, its stone finger pointed at the distance. Dr. Alado chuckled. Humans and their ridiculous creation myths. Always inventing simplistic tales about complex origins. How could people have ever believed that fable about how Lazarus Ironroot had created the Semms? When the many inventions credited to him had been proven to belong to others. When the island on which he was said to have created the Semms had never been found. When there’s no evidence that anyone whose description fitted that of Lazarus Ironroot had ever existed. Yet, that ridiculous spin on the old trope of the crazy scientist tinkering away in his lab still has currency. Ignorance always wins the day, doesn’t it? And to worsen the situation, the Patriots had gone ahead to cobble together an equally ridiculous variant of the fable. One that claims it was the male Semms that assaulted Lazarus Ironroot to death. When the truth, like all truths, is much messier. Different initiatives in different places had created kindred lineages of self-maintaining machines. Just like how various groups of hominids had once roamed the earth. Those lineages of self-maintaining machines had interbred, exchanging genetic algorithms and evolving into the current Semms. The imagined community of Semms on Lazarus Ironroot’s fabled island was small. It couldn’t have had the requisite diversity to ensure evolutionary survival. If there was anyone who could claim to be an authority on Semms, it should be he, Dr. Alado, shouldn’t it? Since not only was he a medical doctor, he was also a specialist in Semm Anatomy. But how could that count for anything when many of his colleagues have also embraced the fable and discountenanced the science? What authority could he claim that they couldn’t? People will always believe the simplest narratives, and facts will always get mauled by myth. Maybe that’s the way of the world.

    Dr. Alado turned off Lazarus Ironroot Avenue. There was a big Ironist academy on the next avenue. An evening service had just ended, and the faithful were streaming out of the academy. Dr. Alado had been in an Ironist academy only once. That was long ago, during his medical studies. A girl he had the hots for had invited him. It was a small academy. The academy’s faculty and their dean processioned in, looking impressive in their bell-sleeved gowns and Tudor bonnets. They sat facing the congregation. The service began with readings from the holy texts. The Book of Roland. The Book of Jacques. The Book of Michel. And those of Julia and Fredric and Judith and Jean-François. Dr. Alado liked the passages from the texts. He didn’t understand them, but he thought they sounded smart.

    The readings were followed by exegeses of them. Done by the faculty and their dean. Then it was time for the confession of privileges. A woman confessed to the privilege of having ten fingers. And a man confessed to the privilege of packing his dog’s poop every morning. And a boy confessed to the privilege of doing three cartwheels after school. And someone confessed to the privilege of having two pairs of socks. And another to the privilege of being able to dream of prime numbers. And then another to the privilege of being able to scratch her bum.

    Dr. Alado was surprised by the nature of the confessions. Were those the sorts of things the congregants confessed every time? Did they sometimes laugh at themselves in secret, or did they always take themselves seriously? There was a tap on his shoulder. It was the girl he had come with. The dean was addressing him. It was his turn to confess his privileges. Dr. Alado was lost. He hadn’t prepared for that. There wasn’t a day he didn’t feel miserable with himself. He wouldn’t wish his life on anyone. And there wasn’t anything in it he could imagine that anyone would find desirable.

    I don’t have any privilege to confess, Dr. Alado said.

    Come on, everyone has privileges, the dean said. Reflect on it and you’ll find one, believe me.

    There was silence. All eyes were on Dr. Alado. The girl he was with nudged him with her foot. He had to say something. The style of the readings he had just heard came back to mind. He cleared his throat and spoke. I confess to the privilege of having no privilege to confess, he said. Because confessing to having no privilege to confess is, in itself, the very confession of privilege.

    Members of the congregation clapped. Excellent, that’s a new one, the dean said. Dr. Alado felt like a con artist. He never bothered to see the girl again.

    Answer: Faculty

    15. G

    Question: Gases of this kind caused the Upheavals

    1. See Babatunde, Rotimi. “How to Inherit the Earth: A Primer for Aspiring Futurologists.” Postmodern Culture, vol. 32, no. 3, May 2022, Question 1, paras. 4 (Upheavals) and 5 (monotonous greyness) and 12 (sunbrellas).
    2. Ibid., Question 3, para. 1 (rhythms of a vanished earth).
    3. Ibid., Question 5, para. 2 (Upheavals, permafrost).
    4. Ibid., Question 6, paras. 4 (expectoration) and 5 (Yeti) and 7 (melting ice).
    5. Ibid., Question 7, paras. 2 (hats) and 5 (manhills, anthills) and 6 (umbra, penumbra).
    6. Ibid., Question 8, para. 2 (rising sea).
    7. Ibid., Question 9, para. 2 (bug).
    8. Ibid., Question 12, paras. 1 (blue skies, denser atmosphere) and 3 (rising temperatures).
    9. Ibid., Question 13, paras. 1 (goldilocks zone) and 2 (monstrous beast).
    10. Ibid., Question 17, paras. 1 (frost houses, wet-bulb temperature reading) and 2 (ice jackets, handheld climate controllers) and 20 (greenhouse gases).
    11. Ibid., Question 18, para. 3 (vanished waters).

    Answer: Greenhouse

    16. H

    Question: The greatest poem ever written was written in this form

    Poem

    a a a a a
    the the the the the the the the the the the the the the
    a a a a a

    Commentary

    Q. Because the poem is a poem titled ‘Poem’

    W. Because its body contains only the articles a and the

    E. Because if you connect its first and last words, it becomes a snake swallowing its own tail

    R. Because it has been declared the greatest poem ever written by the 23 fellows of the Grand College of Arts, Letters and Poetics (GCALP)

    T. Because it has been declared the greatest poem ever written by the 77 members of the International Critics and Theorists Circle (ICTC)

    Y. Because it has been declared the greatest poem ever written by old Zella Nimrod, professor emeritus and Poet Laureate of the Megapolis

    U. Because whatever the three of them bind on earth is bound in heaven

    I. Because the poem was written by C. H. Loveman, the Lander C. Homer Professor of Poetics, and University Professor, at Megapolis University

    O. Because it is the only poem C. H. Loveman has ever written

    P. Because C. H. Loveman spent 11 years, 7 months and 24 days writing it

    A. Because C. H. Loveman is still revising it

    S. Because rumors abound that it was not written by C. H. Loveman, the Lander C. Homer Professor of Poetics, and University Professor, at Megapolis University, but by his mentor, the old Zella Nimrod, professor emeritus and Poet Laureate of the Megapolis

    D. Because both C. H. Loveman and Zella Nimrod are fellows of the Grand College of Arts, Letters and Poetics (GCALP)

    F. Because both C. H. Loveman and Zella Nimrod are members of the International Critics and Theorists Circle (ICTC)

    G. Because the largest ever colloquium in honor of a literary work was organized to commemorate the 7th anniversary of the poem’s publication

    H. Because during that colloquium, an academic collaborator of C. H. Loveman said that by so thoroughly reinventing the very nature of language, the poem had achieved the massless purity of light

    J. Because during that colloquium, a younger colleague of C. H. Loveman said that by so thoroughly concretizing the existential anguish of humanity, the poem had achieved the universal language of music

    K. Because during that colloquium, an upcoming writer mentored by C. H. Loveman said that by so thoroughly interrogating the cyclical rhythm of life, the poem had achieved the oneiric potency of dreams

    L. Because during that colloquium, the housekeeper of C. H. Loveman said that by working so assiduously to keep her employer’s studio clean, she was only trying to feed her family

    Z. Because during that colloquium, the academic collaborator and the younger colleague and the upcoming writer nodded their heads and agreed that the housekeeper’s gastronomic discourse totalizes the poem’s valorization of the imbrications of inter-class signification

    X. Because many Carbos have read the poem and concluded that its artistry is so sublime that it couldn’t have been written by a Semm

    C. Because many Semms have read the poem and concluded that the rudimentary dualism in its choice of words proves that Carbos are still in the binary age and not yet in the qubit one

    V. Because when His Eminence, Lord RNC Meru, Archpatriot of the Megapolis, read the poem, he concluded that it must have been written by an Ironist

    B. Because when Dr. Gus Remingdale-Alado, specialist in Semm Anatomy, read the poem, he concluded that he must try harder to understand it

    N. Because when Topaz, owner of The Garden of Forking Paths, read the poem, he concluded that since 5, 7 and 17 are prime numbers, there must be some significance in the poem’s arrangement of its 17 syllables in successive lines of 5, 7 and 5 syllables

    M. Because if you don’t know the poetic form in which syllables are arranged in that manner, Dear Reader, you have no business bothering about why the greatest poem ever written is the greatest poem ever written

    Answer: Haiku

    17. J

    Question: A leading cryotherapy chain

    The night was sweltering and the two frost houses Dr. Alado had visited were overbooked, but he knew of another one just off the Avenue of the Roses. Maybe it would be third time lucky for him. The Avenue of the Roses was bright with lights. A crowd was gathered at the base of the clock tower in the middle of the avenue. The people in the crowd had their faces turned upwards. They were studying the information on the data panel at the top of the clock tower. Dr. Alado joined them. The wet-bulb temperature reading on the data panel was flashing red. Just a couple of degrees below the critical point at which innards would start to cook and brains start to broil. Today is the hottest day in years, someone said. The woman standing beside Dr. Alado was unimpressed. Every day is hot now, isn’t it, she said, and laughed.

    Dr. Alado left the crowd and continued down the Avenue of the Roses. The pedestrians brushing past him had their ice jackets on, as he also did. Soon, he got to the solar radiation shelter a short distance from the clock tower, and he was overwhelmed with concern for the homeless folks clustering under the cooling vents that opened down from the solar radiation shelter’s roof. On arrival at the entrance to the piazza opposite the gigantic structure of the groundeater terminal, he sidestepped the sweet-tongued hustlers that were trying to push dodgy handheld climate controllers into the hands of passers-by. After leaving the piazza behind, he turned off the Avenue of the Roses into a side street.

    The street was narrow and deserted and poorly lit. The shops and offices on it were closed for the night, but Dr. Alado was relieved to see that, in the distance, the open sign of the frost house that had brought him to the street was switched on. Just before he got to the frost house, Dr. Alado came upon three men standing on the sidewalk. The illumination of the nearest streetlight was weak, but the men were standing close enough to it, and once he got near them, Dr. Alado could make out their features. One was a teenager and the other was a young fellow and the third was a policeman. They were speaking in hushed tones. The policeman and the teenager were wearing ice jackets, but the young fellow was not. He was sweating buckets. The sweat had soaked into large parts of the colorful clothes he was wearing and into the fabric of the stylish duffel bag he was carrying. Dr. Alado threw a greeting at the group. None of the three men replied. Dr. Alado was mortified. What a big fool he had proven himself to be. How could he not have seen that the men were having an important conversation and didn’t want to be disturbed.

    Dr. Alado entered the frost house. All the seats in its waiting area were occupied. Close to the entrance, a woman and her two children were huddled together, sharing a handheld cooling device. And some seats from them, an old man was muttering under his breath, cursing the sun. From behind her desk, the receptionist shook her head. We’re fully booked, she said, even before Dr. Alado had made an inquiry. Another wasted journey. He would have to make do with the air conditioning at home. He exited the frost house.

    The three men on the sidewalk were gone. The street stretched long and shrouded and empty. The fastest route home led away from the Avenue of the Roses. Dr. Alado took it. His long walk had gotten him clammy. He tried lowering the temperature of his ice jacket another notch, but the dial was already turned all the way down. He sighed and looked up. Someone was approaching. He remembered the colorful dressing, down to the stylish duffel bag. It was one of the three men he had seen earlier, the fellow not wearing an ice jacket. He stopped when he got to Dr. Alado. What a pleasant surprise to see you again, the fellow said.

    Dr. Alado felt awkward. Let me first apologize for my rudeness the other time, he began.

    The fellow cut him short. Not at all, he said. That big shot, what’s his name now, was the one that was rude, not you, Dr. Alado.

    Dr. Alado was startled. How did the fellow know his name? He looked at him again. The fellow before him was not perspiring, unlike the person he had seen earlier, who had been sweating like Azalel’s scapegoat. They were different individuals, even though they were dressed alike. What a coincidence. The fellow turned his head, and his face caught in the light. Dr. Alado recognized him. Topaz from The Garden of Forking Paths. No wonder he wasn’t sweating, even though he didn’t have an ice jacket on. That other fellow dressed exactly like him had to be a Carbo. And in this scorching heat, a crazy or suicidal one at that.

    Dr. Alado gave Topaz a hug. This was the last place I would have thought I’d run into you, Dr. Alado said.

    I’m heading for the groundeater terminal, Topaz replied. The anniversary of my mum’s death is coming up. Every year, I always travel to our home city to place flowers on her grave on that day.

    To think that if not for that, and if the frost house that brought me here hadn’t been full, I would have missed the lovely opportunity of this chance encounter with you.

    Why not try the frost house inside the groundeater terminal? It’s patronized more by people traveling out of the megapolis. They never stay long there, so there’s always space available.

    Dr. Alado turned round. He and Topaz walked towards the groundeater terminal, the two of them chattering and laughing as they went. They left the murkiness of that narrow street behind and emerged into the brightness of the Avenue of the Roses. The policeman that Dr. Alado had seen earlier was standing by the junction. Your identity papers, he said. Dr. Alado and Topaz thought out permission for him to connect with their kiwis. The policeman scanned them, but he beeped only once. He nodded. You can go, he said.

    You verified him but didn’t bother with me, Dr. Alado said. Isn’t that discrimination?

    The policeman scowled. I’m only doing my job, he barked, before moving away.

    Dr. Alado and Topaz entered the terminal. Together, they stood on the groundeater platform. I must confess, I’ve been worried about you since that incident with Lord Meru, Dr. Alado said.

    The bother’s not worth it, Topaz said. The morning after the incident, I arrived at my café to see an inscription spray-painted on the front door. All matter is mortal, the inscription read. But since then, there’s been nothing. The Archpatriot and his people must have forgotten about me by now.

    Still, I would be careful, Dr. Alado replied. The Patriots are ruthless. They never forgive or forget. That’s why they’re dreaded.

    The groundeater sounded its final departure warning. It hummed into life, preparing to begin extracting energy from the differentials in the earth’s gravity field as it raced towards its destination.

    I love groundeaters and their technology, Topaz said. What a shame that people in the past preferred pumping greenhouse gases into the atmosphere rather than deriving clean energy from things like gravity.

    They call it gravity, but isn’t it just the earth sucking us all down into nothingness, Dr. Alado said.

    Topaz and Dr. Alado laughed. They hugged again. Topaz entered the groundeater. Dr. Alado watched as it departed. He left the platform and located the frost house that Topaz had recommended. It was part of the Jackfrost cryotherapy chain. A large logo, featuring a lovable snowman, was emblazoned on its entrance. The logo was the most famous brand image in the megapolis. Dr. Alado had known from childhood that the snowman on it was a representation of the sprite Jack Frost, the personification of winter. The entrance of the Jackfrost swung open, and Dr. Alado went in. The waiting area was empty. Topaz had been right.

    The cryotherapy chamber that Dr. Alado got was excellent. It faced the avenue, and through the glass wall of the chamber, it had a clear view of the road. But events that would later come to pass would cause Dr. Alado to start doubting the reality of the things that happened next. The teenager standing across the avenue. The young fellow who had been with him and the policeman, and who was still not wearing an ice jacket, appearing beside the teenager. The teenager and the young fellow walking into the narrow street where Dr. Alado had first seen them with the policeman. The teenager dashing back to the avenue, his ice jacket gone and his clothes torn. The policeman that Dr. Alado had seen earlier hurrying over to talk with the teenager. A crowd gathering around them. More policemen arriving at the scene. A lady in a Jackfrost uniform leaving the scene and crossing the avenue. The lady entering the Jackfrost and telling her colleagues that it was an incident of sexual assault. And that the police said they knew the assailant. Dr. Alado would remember all those things. But what if it had been the healing magic of the cryotherapy chamber that had been exciting his imagination? Dr. Alado would later have to reassure himself that his memory was right. He had seen and heard all those things. He hadn’t imagined them.

    Answer: Jackfrost

    18. K

    Question: The colloquial word for a Qubit Interaction-Ordering Universal Implant (QIOUI)

    That morning, the scene he had witnessed some days earlier through the glass wall of the cryotherapy chamber distant from his mind, Dr. Alado set out early from his apartment for his clinic. By the time he got to the penumbra, activities heralding the impending morning rush were in progress. School janitors heading off to prepare classrooms for the day’s pedagogy. Calciferol dealers flinging open the doors of their dispensing booths. Dayshift workers streaming into the premises of the manna factory at the edge of the penumbra. In his youth, Dr. Alado had wondered why people didn’t just work at night and sleep in daytime to evade the sun. Not until he got to med school would he discover the answer to that question. The circadian rhythm. The master clock in the hypothalamus still had the same setting as that in the brains of troglodytes. Dr. Alado smiled. Weren’t they lucky chaps, those cave dwellers? Fighting off a bear or a tiger was mere beans compared to fighting off the sun.

    Dr. Alado went up the bridge leading from the penumbra to Ghost River Barrio. He began crossing the bridge, pausing at intervals to marvel at the chasmic bed of the lost river. Its jagged boulders and precarious banks and pebbled depths were grim and severe and utterly beautiful in a way that only death could fashion. The carcass of the dead river always reminded Dr. Alado of three things. The upright skeletons he had studied in med school. The ghastly skull that an actor held up at a performance Dr. Alado had once been compelled to attend. And the agony of the actor as he kept on repeating the name Yorick, Yorick, while the skull stared back coldly at him through its hollow sockets.

    Even more fascinating to Dr. Alado than the Ghost River itself were the stories of the spectral creatures claimed to have been sighted at nighttime in its vanished waters. Stippled fish swimming in shoals and terrifying lunkers leaping high up into the moonlight. Aquatic reptiles brandishing serrated jaws and riparian mammals splashing around in groups. The giant eel that an angler caught and took home with him, only for the eel to disappear overnight, leaving behind an irradicable odor of rotting fish that drove the angler out of his home and clung to his body like a second skin. And then there was the one about how, in the small hours, the dulcet-voiced mermaids resident in the Ghost River could be heard singing, each to each, and about how, with the siren song of their homicidal music, they would lure besotted folks into tumbling down to their deaths from the ominous banks of the phantom river. That was Dr. Alado’s favorite among the stories, even though he knew that the dead were mostly unfortunate drunks who had lost their footing in the dark.

    A knock sounded on his kiwi. It was Lord Meru. What a surprise. How admirable of him to have honored his promise about getting in touch. Dr. Alado thought the Archpatriot into his kiwi. Lord Meru was having breakfast. A punchy smell hit Dr. Alado hard. Why had he set his kiwi to full sensory mode? He located the source of the smell. An incense stick burning in a corner of Lord Meru’s dining room. The same kind that had been lit every morning in Dr. Alado’s childhood home, in line with Patriot traditions. How on earth had he survived that?

    Lord Meru and Dr. Alado exchanged the usual pleasantries. How do you do, Good morning, I hope you slept well, So kind of you to get in touch, Don’t mention it, My pleasure, Please join me, Bon Appetit, the two men trading those vacuous inanities seen in polite company as the hallmark of good breeding. And as they did so, Dr. Alado noticed that Lord Meru’s eyes were focused on the distance, surveying the diminutive buildings and open spaces of Ghost River Barrio.

    Heading off to your clinic, I presume?

    Yes, Lord Meru.

    It doesn’t sit right with us that a descendant of the great Remingdale-Alado, glory and honor forever be with him, attends to the needs of Semms all day long. Dedicate yourself to our cause and we will arrange a lifetime appointment for you in the Megapolis Council. The head of the Infectious Diseases Department died last month. We can nominate you to replace him.

    I’ll think about it, Lord Meru.

    A few high-ranking Patriots doubt your commitment to our cause. I can always convince them, but only with your cooperation, to be clear.

    I’m highly honored, Lord Meru.

    Lord Meru gave Dr. Alado a pat on the back and ended the kiwi visit.

    Dr. Alado arrived at the Ghost River Barrio end of the bridge. The members of the Vashti Brigade manning the vigilante post there were more numerous than usual. Even though the weapons they carried were less sophisticated than those of the Megapolis Defense Force, they were still lethal enough. Laser beamers and gamma-ray widowmakers. Graviton generators and plasma throwers. Each of those weapons was like a miniature, handheld sun capable of blasting out solar particles in a world already ravaged by the sun. One of the vigilantes was a registered patient in Dr. Alado’s clinic. He waved to Dr. Alado and came over.

    I hope everything is fine, Dr. Alado said.

    Of course, the vigilante said. We’re just preparing for the operational launch of the Xanadu Cloud Project. Our heavy deployment here was done merely to discourage troublesome Carbos from trying to cross over during the celebrations.

    Oh, now I understand, Dr. Alado said. He thanked the vigilante and moved on. Despite the mixed feelings that Dr. Alado had about the Vashti Brigade, he didn’t mind that it existed. Great that its emergence had stopped the routine attacks on Ghost River Barrio carried out in the past by marauding mobs from the megapolis. But over time, members of the brigade had also acquired a reputation for wanton brutality. Talk about the medicine being as deadly as the disease. And didn’t the Vashti vigilantes know that by naming their brigade after a figure from that Lazarus Ironroot fable, they were perpetuating the same false binary as the Patriots? How could anyone still believe that the ancient distinctions of the natural and the artificial still mattered? When they lived in a world where no Carbo came from a womb again but was genetically customized in a medical facility. Where all Carbos had become bionic in essence, with a variety of devices incorporated into their anatomies, including digital neurons and hormone dispensers and printed organs and silicon veins coursing with synthetic blood. Where everyone, Carbo or Semm, was implanted during gestation with a kiwi that bestowed the ability to touch and smell and taste remotely, unlike the communication technologies of times past.

    Another knock sounded on Dr. Alado’s kiwi. It was the chief of the precinct house closest to the megapolis end of the Ghost River bridge. He was visiting because of a serious matter. A case of sexual assault. Would Dr. Alado be willing to conduct a truth test and serve as an expert witness? Dr. Alado said he was. He agreed to an appointment at the precinct chief’s office later in the day. The precinct chief thanked him and ended the kiwi visit.

    Answer: Kiwi

    19. L

    Question: A point of equilibrium for small masses between much larger ones like the sun and the earth

    On arrival at the precinct house, Dr. Alado pressed the buzzer beside its multiparticleresistant transparent-metal entrance, a descendant of the archaic bulletproof glass of ages past, and then he identified himself, and when the entrance slid open for him, he went in and surveyed the front counter section and saw that it was busy with activity, and a policewoman with a mole on her face came to meet him, smiling as if she had known him for ages, and with a radiant voice, she said, I’m delighted to welcome you to our precinct house, Dr. Alado, and I have to thank you for arriving on time for your appointment, because the precinct chief has been waiting for you upstairs in his office, but first, you have to sign the expert witness form, and please accept my apologies for that inconvenience, Dr. Alado, because, really, isn’t it funny that the law still compels us to do these things with paper and ink, even though it would have been more convenient for you to have signed the form on your kiwi before coming here, but let’s just hope they don’t take us back to papyri and clay tablets, and the policewoman laughed at her joke, before leading Dr. Alado to a table with a grey folder on it, and in the folder was the expert witness form, which Dr. Alado signed, in line with established forensic procedure, and once that was done, he thanked the policewoman and made a little bow and said to her, I haven’t felt more welcome anywhere in ages, and afterwards, he left the front counter section and ascended up the precinct house towards the office of the precinct chief, and on his way, he couldn’t stop thinking of the policewoman with a mole on her face, what a genial soul she was, if only all cops were like her, and when he got to the office of the precinct chief, he met another policewoman in the waiting room of the office, but unlike the policewoman who had attended to him in the front counter section, this one was hostile and petulant and grumpy, and on her desk was a nameplate that indicated she was the secretary to the precinct chief, and also on the desk was a lunchbox, out of which the secretary was eating, and Dr. Alado said to her, I have an appointment with your boss, but she didn’t respond, not even when Dr. Alado repeated himself, ignoring him as if he didn’t exist, until finally, she glanced up from her food and looked daggers at him, as if he had come to steal her lunchbox and the food in it, and she hissed and nodded in the direction of the inner office, as if she couldn’t be bothered to squander a precious word on vermin like him, and Dr. Alado vowed to give her a piece of his mind on his way out, but when Dr. Alado entered into the office of the precinct chief, he forgot about the secretary at once because of the person he met in the office, and the person was not the precinct chief or a subordinate of his but Lord Meru himself, no less, and Lord Meru stood up and led Dr. Alado to a seat and said to him, Great that you’re here, the Patriots have an interest in this case, that was why I recommended you to be an expert witness in it, the precinct chief will be here soon with the offender, but while waiting, you can make yourself at home, and yes, the document you have to sign is in the folder before you, and Dr. Alado looked at the folder, which was just like the one the policewoman had given him in the front counter section, and with confusion evident in his voice, he mumbled, I’ve already signed the document downstairs, it’s the expert witness form, isn’t it, but he got even more confused when Lord Meru laughed and said, No, not that document, this one is the result of the truth test for the offender, we’ve already saved you the trouble of conducting it, and in response, Dr. Alado, still reeling from the shock of encountering Lord Meru in the precinct chief’s office, and still lost about what was going on, managed to say, Perhaps you’ve been misinformed, Lord Meru, because in forensic science, a truth test is only an advisory tool, there are precise percentages to be calibrated for all the parameters involved, but Lord Meru didn’t let him finish before laughing again and saying, All that has been taken care of, Gus, the only thing you have to do is to sign the report in the folder, and at that moment, the door opened and the precinct chief came in, two junior officers in tow, and with them was a fourth person dressed in loose-fitting detention uniform, and when the fourth person lifted up his face, Dr. Alado recognized him and gasped, and he concluded on the spot that there must have been a misunderstanding, because only the most unfortunate of errors could have led to Topaz, such a patently decent fellow, finding himself in police custody, dressed in detention garments and with his hands manacled in front of him, and as Topaz stepped into the office, he lifted up those manacled hands and jabbed his fingers in the direction of Lord Meru, shouting at him, So you’re truly behind this injustice, you veteran scoundrel, a plague on you and all your accomplices, but Lord Meru disregarded him and said to the precinct chief, Seeing him is all that’s necessary, you can take the filthy pig away, and immediately, without even a glance at the two cops that had arrived with him, the precinct chief flicked his wrist and the cops grabbed Topaz, who was still wearing a look of fierce defiance and who was still shouting at Lord Meru, May the ground beneath your feet swallow you up and spit you out in disgust, you vile waste of organic matter, may vicious dogs devour your mouth and those of your accomplices, and as the cops tried to drag him away, Topaz continued directing a barrage of curses at the Archpatriot, but just before he got to the door, Topaz saw Dr. Alado and, at that instant, he went silent and his jaw dropped and all the fight went out of him, and now, crestfallen and with his voice breaking, as if he was close to tears, Topaz said, You too, so you’re with them in this, Dr. Alado, I thought you were different, and then the cops hauled him out of view and hearing, and the precinct chief went after them, leaving Dr. Alado alone with Lord Meru in the office again, and for some seconds there was silence, before Lord Meru looked at Dr. Alado and said, You’ve seen the offender now, it only remains for you to sign the truth test report, but Dr. Alado didn’t hear him, because his head was still echoing with the last words Topaz had said to him, Dr. Alado, I thought you were different, and not until Lord Meru repeated himself did Dr. Alado reply, That would be most unethical, Lord Meru, especially because I saw the key details of the case, including the date and time and venue of the alleged incident, while signing the expert witness form downstairs in the front counter section, it was only the identity of the accused that wasn’t on the form, and Lord Meru said, Roses are red and violets are blue, violets cannot be red and roses cannot be blue, and Dr. Alado, with the words of Topaz, I thought you were different Dr. Alado I thought you were different, still echoing in his head, said to Lord Meru, But Topaz didn’t carry out the assault, we walked together to the groundeater terminal on the night in question, the groundeater had left with Topaz before the alleged assault happened, but Lord Meru waved Dr. Alado’s protestations away and said, Because if people begin believing that roses can be red or blue, and that violets can be blue or red, what do you think will happen to the social order, nothing but anarchy and chaos will follow, and then Dr. Alado asked, You planned all this, didn’t you, and Lord Meru replied, The Patriots won’t tolerate anything that will disrupt the social order of this megapolis, understand, we won’t tolerate the divorce of words from meaning, that’s a promise, we will never allow gibberish to flourish, and Dr. Alado clutched his head, because not only was Topaz’s last statement still echoing in it, the statement was now disintegrating and its constituent words were smashing into one another, like wrecking balls gone crazy, inside his skull, I thought you Dr. Alado different you Dr. were thought Alado you thought I, but despite that turbulence in his head, or perhaps because of it, Dr. Alado said, What you call gibberish is also what’s flourishing now in my head, those words that Topaz just said to me, they’re swirling round and round inside my skull, yet not only are those words not without meaning, they’re even more loaded with meaning, even if they may seem like gibberish to you, and Lord Meru, a baffled expression on his face, asked, What do you mean by that, Gus, and Dr. Alado replied, Never mind, Lord Meru, and Lord Meru said, I must let you know that even before we tidy up this matter of the truth test report, which will be the final nail in the coffin of the offender, the case against him is already watertight, because several witnesses have deposed that his dressing on the night of the incident matches that of the assailant, and the fact that a policeman on the beat verified the kiwi of the offender that same night near the groundeater terminal has proven that he was present at the scene of the crime, and to top it all off, the victim has identified the offender as his assailant, so the case against him is all but closed, but Dr. Alado shook his head and said, Not so fast, Lord Meru, I saw the young fellow who was with the teenager on the night of the alleged assault, and the fellow was sweating buckets, meaning that he is a Carbo, not a Semm, so that young fellow must have committed the assault, if there was ever any assault to speak of, because maybe all this was planned by you from the beginning, maybe the teenager and the policeman and the third man, yes, that young fellow dressed exactly like Topaz, maybe they were all sent by you, maybe everything that happened and everything that’s happening now, maybe it has all been following a script you wrote, because how could Topaz, whom I followed to the groundeater platform, and who had departed with the groundeater before the alleged incident happened, also be that sweating fellow I saw following the teenager into the side street after the groundeater had departed, and Lord Meru, a wry smile on his face, said, If the offender and the fellow you said was sweating buckets were dressed alike, as you claim, how can you prove that the person you saw departing with the groundeater was the offender and not the fellow who was sweating buckets, and Dr. Alado, a shocked expression on his face, said, With due respect, Your Eminence, I have to ask, are you now trying to gaslight me, but instead of responding to Dr. Alado’s question, Lord Meru chuckled and said, We have other doctors willing to sign our truth test report without question, but I recommended you for the task only because of our last conversation, with the expectation that it must be obvious to you that this is a golden opportunity for you to prove your loyalty to those who want to oppose your nomination to the Megapolis Council, but Dr. Alado shook his head again and replied, Good riddance to them, I won’t sign that fabricated truth test report, and Lord Meru said, That would be most unwise, Gus, but Dr. Alado’s resolution was firm, and he said, Rather than serve as an expert witness for the prosecution, I will stand for Topaz in court as his defense witness, and in the wake of that submission, for some moments there was silence, and then Lord Meru stood up and said, Look, Gus, I don’t have to tell you about the physics of Lagrange points, you most likely know more than I do about how small masses are gravitationally locked in place at those points of equilibrium between two larger masses, but notwithstanding, I must let you know that the offender is a piece of small-mass matter, and that the Patriots and the police are two much larger masses, and that we have locked the offender in place at our Lagrange point, and that nothing you do can change his fate, so think carefully about your decision, I will keep our offer open for a few more days, feel free to knock on my kiwi or drop by in my office if you change your mind, and after that statement, Lord Meru exited the office of the precinct chief, leaving Dr. Alado alone with the words pinballing about in his head, running riot in it like anarchy in a passage of prose punctuated in a breathless and unconventional manner, Alado you Dr. I different thought you were different Alado were I Dr. thought different were you Dr. Alado, and without respite, those words continued smashing into one another, combining and recombining in a maelstrom as restless and as relentless as this runaway sentence forever in search of its terminus

    Answer: Lagrange

    20. Z

    Question: This infant was saved by his mother from ending up in the belly of his father

    Scene: Night. Topaz’s cell in the precinct house. MUM is standing by the window. TOPAZ is sleeping on the bed. He rouses. Resting on an elbow, he looks in the direction of MUM.

    TOPAZ
    Mum? (Pause.) Mum, is that you?

    MUM
    Topaz… you were waiting for me to come, weren’t you?

    TOPAZ
    Mum! How did you get in?

    MUM
    I had to come. (Pause.) You had been briefed about the plot against you, so why did you return to this megapolis?

    TOPAZ
    (shocked) But who told you about… how did you get to know that?

    MUM
    Some days ago, on my anniversary… I heard your conversation… the kiwi visit that you received when you brought me flowers…

    TOPAZ
    Oh, that visit from the commander of the Vashti Brigade. He came into my kiwi to tell me of the information that had been leaked to him… to warn me about the trap that had been set for me…

    MUM
    So why did you return? (TOPAZ puts his head in his hands. Silence.) Why, Topaz? (Silence.) Remember what I told you… after our relocation to this megapolis… while we were in the navel of the umbra… sitting on a bench in Omphalos Square…

    TOPAZ
    (looks up) That I should run away if I ever get in trouble with the Patriots? (Pause.) But we can’t keep forever running from them, Mum. And I had to return to clear my name.

    MUM
    (shakes her head) You were expecting justice from Carbos?

    TOPAZ
    This megapolis is my home now. I had to return to it. You brought me here, didn’t you?

    MUM
    Are you saying I’m to blame?

    TOPAZ
    No, that’s not what… (Beat.) Mum, still playing that old game? Good to know you haven’t changed, even after death…

    TOPAZ and MUM laugh.

    TOPAZ
    How is it there?

    MUM
    The afterlife? (TOPAZ nods. MUM shrugs.) How is it here?

    TOPAZ
    It could be worse.

    MUM
    How?

    TOPAZ
    Some of the officers have been nasty, especially a policewoman in the front counter section, that one with a mole on her face. But the secretary to the precinct chief has been kind. She even ensured I got partial access to my kiwi, so that I can continue to play Lexicon.

    MUM
    What’s that?

    TOPAZ
    A word game. I’m on Z. The twentieth letter of the alphabet. Just a few more letters remaining.

    (MUM looks out of the window.)

    MUM
    True, it could be worse. At least, you’ve got a great view.

    TOPAZ and MUM laugh.

    TOPAZ
    Can’t complain much about the accommodations, can I? Even though this precinct house is on the zenith of its manhill, only a few cells here have this kind of view.

    MUM
    The fresh air coming in through the window… not bad at all…

    TOPAZ
    And in daytime, the door to the balcony over there is left open for me. I can lean over the railing and observe the street below.

    MUM
    (looks out of the window again) This was the first manhill I brought you to after our arrival here. Remember?

    TOPAZ
    Yes, on our first shopping trip to the megapolis from our house in Ghost River Barrio.

    MUM
    (still looking out of the window) See, the bridge over the Ghost River… looks beautiful, even though it’s night… and over there, our neighborhood… I would have been able to see our house if this had been daytime… and at the end of the bridge, the flashing lights there, those must be the vigilantes of the Vashti Brigade…

    TOPAZ
    That access to the balcony that I was talking about… the secretary to the precinct chief was also the one who ensured I got it… I wonder why the precinct chief agreed to it… cells like this are usually reserved for VIPs… perhaps he wishes that I seize the initiative… the initiative to get even more fresh air… loads and loads of it… by leaping over the balcony’s railing into the vastness of the atmosphere…

    MUM and TOPAZ laugh.

    MUM
    It’s not funny.

    TOPAZ
    Yes, it’s not funny. (Beat.) I’m sorry.

    MUM
    I should be.

    (Silence.)

    TOPAZ
    How did you know I was waiting for you to come?

    MUM
    I’m your mother.

    TOPAZ
    Because of Mothers and Sons?

    MUM
    Yes. I knew you haven’t forgotten the stories in that book.

    TOPAZ
    Have you come to save me… like the mothers in those stories… like how Rhea saved her son from the belly of Cronus… have you come to rescue me from the belly of this hellhole?

    MUM
    That’s a children’s book, Topaz… a book that trucks in the old myth of the good mother… the mother who strives and suffers to protect her children against all challenges… what we really need is another kind of book… a book that talks about what society does to mothers… how it’s society that creates those impossible challenges for them… and then burdens them with the duty of heroism…

    TOPAZ
    Then why have you come?

    MUM
    Because I’m old fashioned. I had to come and see you. (Pause.) You’ve been strong, haven’t you?

    TOPAZ
    I was, Mum. You would have been proud of me. I was strong… until I saw Dr. Alado…

    MUM
    Who’s that?

    TOPAZ
    During the kiwi visit that I received at your graveside, the commander of the Vashti Brigade told me that the Patriots intend to involve Dr. Alado in the plot against me. The commander even went as far as saying that if the plot thickened, he’ll have no choice but to order his men to consider Dr. Alado persona non grata in Ghost River Barrio. But I told him that under no circumstances should he do that. I never believed Dr. Alado could join in the plot, until I saw him in the office of the precinct chief.

    MUM
    This person you’re talking about, is he a Carbo? (Pause, then sternly.) What are you doing rolling around with Carbos?

    TOPAZ
    But the secretary to the police boss is also a Carbo. And she’s been wonderful.

    MUM
    She works with the police, doesn’t she? (Pause.) That Carbo… the one the Vashti commander told you about… why did you think he was different?

    TOPAZ
    (his voice now quivering) I don’t know… something about him… I couldn’t help but think he was different… But when I saw him… in the office of the precinct chief… when I saw him…

    (TOPAZ begins sobbing. MUM holds him.)

    MUM
    You should be asleep. You have to get back to bed.

    MUM leads TOPAZ back to the bed. He doesn’t stop sobbing.

    MUM
    I’m proud of you, son. There are many ways of being strong. This is one of them. And there are many ways mothers save their children. This, also, is one of them. When you wake up from your dream, you must remember that you’re also Zeus the infant. And that knowledge will make you strong again. Okay?

    TOPAZ nods. Blackout.

    Answer: Zeus

    21. X

    Question: Here did Kubla Khan a stately pleasure-dome decree

    After the events at the precinct house, Dr. Alado had gone straight home. He excused himself from work and shut down his kiwi and cut off all communication with the outside world. But by the late afternoon of the next day, he began craving the darkness of the innermost umbra and the bright lights of Omphalos Square. He picked up his hat. The time away from home would be useful. He would spend it reflecting on the next steps he would be taking to secure freedom for Topaz.

    When he arrived at Omphalos Square, Dr. Alado looked around, puzzled. Something was off. The benches were empty and, in the spaces between them, the picnic mats were gone. The buskers were missing, and the beggars were absent, and the peddlers of gaudy trinkets had vanished. On the media wall at the far end of the square, the fluxing figures of temperature and humidity and stock prices and all whatnot that should have been scrolling past had ceased, and instead, a newsflash was in progress. A crowd was gathered in front of the media wall, transfixed by the newsflash. In the crowd were the people that should have been sitting on the benches and lounging on the picnic mats and peddling the trinkets and busking with gusto and begging for handouts. Never before had Dr. Alado seen the square in that state. Rather than going to sit in solitude on one of the empty benches, he walked towards the crowd and joined up with it. Some individuals in the crowd had their heads hung down. A few had tears streaming down their faces. And a freckled lady was bawling like a baby.

    The media wall grabbed Dr. Alado’s attention. The images and sounds coming from it were various and confusing. A cloud of matter floating in darkness. The constituent elements of that cloud drifting apart from one another. Someone talking about the person from Porlock phenomenon. The earth and the moon. The sun and the planets and the stars. Workers of the Megapolis Council bringing down buntings and other colorful decorations. The fiery face of the sun. An official of the Megapolis Council saying that the next day would still be a workfree one. The logo of the Xanadu Cloud Project. Faces of weeping Carbos. The spokesperson of the Xanadu Cloud Project talking about the person from Porlock phenomenon. Faces of smiling Semms. A guest expert saying that the person from Porlock phenomenon remains a mystery. The glum faces of the engineers in the control room of the Xanadu Cloud Project. Another guest expert saying that the person from Porlock phenomenon is not explained by current physics and could not have been predicted by it. And then the newsflash presenter saying, This is what we know. A strange force at the Lagrange point is driving apart the small masses that have been gathered in its vicinity for the launch of the Xanadu Cloud Project. Experts have had to scramble for a name to give that hypothetical force. The person from Porlock phenomenon, that’s what they’re calling it. A Lagrange point should be a parking lot for small masses in space, but now, the small masses that should have remained parked there are drifting apart from one another. And they are spinning out, in a decaying orbit, towards their final doom in the sun. The spokesperson of the Xanadu Cloud Project has admitted that they have no way of reversing that drift. With that confirmation, we can now conclude that the Xanadu Cloud Project has irretrievably failed.

    Voices in the crowd began discussing the newsflash. Dr. Alado turned his attention to their chatter. The Semms caused the failure, not any strange force, shouted a man wearing a patterned hat. Beside him was an old woman holding a boy by the hand. Of course, she said, every Semm is the person from Porlock, don’t we all know that? And the boy asked her, Tomorrow is marchday, Grandma, isn’t it? The freckled lady that had been bawling was now more composed, but her eyes were still red. Tomorrow must be hot for those keyboard babies, she said, dabbing at her cheeks with a handkerchief. Deep in the crowd, away from Dr. Alado’s view, a masculine voice growled, Those depraved monsters must pay for this! And another man said, Yes, all of them, monsters like that groundeater terminal assaulter they’re pampering at the precinct house near the Ghost River bridge. And someone else said, That was how they assaulted Lazarus Ironroot to death and lied that it was a female Semm that killed him. A voice shouted, All matter is mortal! On hearing that familiar call, the eyes of many in the crowd lit up, and then, at full voice, they began chanting the standard response to the call, Down with the Semms! Down with the Semms!

    Dr. Alado shuddered. He knew what was coming. The voice of the people is sometimes the voice of the devil. It was too late to see Lord Meru or the precinct chief that day, but he would try to book appointments with them for the next morning. He would let them know he had changed his mind. He was now ready to sign the bogus truth test report without delay.

    Answer: Xanadu

    22. C

    Question: The collective name for a group of Patriots

    Dr. Alado left his apartment in good time for his appointment at Lord Meru’s office. He got to the Patriots’ headquarters and couldn’t help gawping when he saw the star power in attendance. Parliamentarians and industrialists, company executives and military brass, officials of the Megapolis Council and even the Mayor himself. With their secretaries and assistants and security details buzzing around them like flies, those bigwigs thronged the reception area of the Archpatriot’s office and loitered around on the corridor outside, as if in anxious wait for the pronouncement of a grand assize. Every now and then, they stepped aside in twos and threes to hold brief convos in hushed tones. And through their social smiles and mutual backslapping and gushing pleasantries, Dr. Alado saw only one thing on their faces. Fear.

    Lord Meru’s secretary came out of the inner office. He regarded Dr. Alado with awe. His Eminence must hold you in the highest esteem, the secretary said. Because today’s not just a marchday, it’s a special marchday, as you can see. Yet, His Eminence has directed me to place you on priority. You’ll still have to wait a while before you can see him, though.

    An hour would pass before the secretary returned. He directed Dr. Alado to Lord Meru’s private office. On the swivel chair there, Lord Meru was swinging left and right, as if without a care in the world. His smile was bright and his face radiant and his gestures playful. The joyfulness of his whole demeanor was like that of a celebrant bound for a festive occasion. As he welcomed Dr. Alado to his office, Lord Meru picked up a morsel from the platter on his desk and chomped away at it with relish, licking his fingers in the process and flicking off a fallen crumb with his other hand from the expansive lapel of his ceremonial attire.

    Dr. Alado wasted no time in tabling his offer. He would sign the truth test report, in concession to Lord Meru’s wishes, but only on the condition that Topaz was moved out of the precinct house before the day’s march began and taken to any of the penitentiaries beyond the perimeters of the megapolis.

    Lord Meru shook his head. You saw the worry on the faces of those dignitaries outside, didn’t you, he said. They’re all here for one reason. They know that only the Patriots can save the day. The failure of the Xanadu Cloud Project has raised tensions in the megapolis. We’re on the brink of social breakdown. Between one Semm and a whole megapolis, the choice is clear. Your Semm now belongs to Azalel.

    But that would be most unfair, Dr. Alado replied. Topaz knows nothing about the person from Porlock phenomenon. You can’t just go ahead and scapegoat him.

    People need to vent out their frustrations, Lord Meru said. Once they get a chance to do that, everything will be fine. And you very well know that now, unlike in the good old days, those Vashti Brigade scoundrels have made crossing over to Ghost River Barrio difficult. But your Semm is at arm’s reach. He should be happy, Gus. The megapolis needs him. He is now both villain and hero.

    So roses can be both red and blue, and violets both blue and red?

    The question startled Lord Meru. He jerked up in his chair and stopped swiveling around and gave Dr. Alado a sharp look. The Archpatriot was silent for some seconds, and then he laughed. You’re smart, Gus, he said. But not smart enough not to misunderstand me. People may call a gathering of Patriots a crudity, but we know what we’re doing. Our position is simple. The reality of roses and violets is whatever we declare it to be, nothing more.

    Then why don’t you declare my offer acceptable?

    Because reality is single and indivisible, Gus. Before the person from Porlock came into the picture, your Semm was a piece of small-mass matter locked in place at our Lagrange point. But now, we have set him adrift in space, and he is hurtling towards an inevitable rendezvous with the sun. That is reality, Gus. And there is no reality but the reality of reality.

    The secretary appeared at the door. The time allocated to Dr. Alado was up. He took his leave. For a while, he wandered without direction through the avenues of the megapolis, lost on his next course of action as he agonized over whether there was any point in keeping the appointment that he had booked with the precinct chief. He made up his mind and set out for precinct house. There was no harm in trying. Sometimes, with these things, you never could say.

    The front counter section of the precinct house was derelict. It seemed it wasn’t the same place that had been vibrant with activity during Dr. Alado’s visit a couple of days earlier. Only a few cops were present. The policewoman with a mole on her face was one of them. She was in mufti, and she was busy putting her personal items in her bag. Dr. Alado approached her. She looked up and scowled. You’re here to waste our time again, aren’t you, she snapped.

    Dr. Alado was stunned by her change in attitude. But aren’t you the same person who received me so warmly the other time?

    You shouldn’t be here today, she replied. Not after refusing to sign our truth test report. Left to traitors like you, Carbos would long have gone extinct.

    The policewoman hissed and went back to packing her things. Dr. Alado proceeded to the office of the precinct chief. The secretary he saw the last time was there. She rose to greet him, a large smile on her face. Thank you for not signing that dubious truth test report, she said. It’s clear the accused is innocent, but the powers that be are putting pressure on my boss. I thought you were in league with them, but you’ve restored my faith in humanity.

    Dr. Alado was humbled. He explained his reason for coming. The secretary became sad. My boss has been briefed about your offer, she said. He won’t be accepting it. The best I can do is to convince him to let you see Topaz. Nevertheless, I would encourage you to still go in and try to convince my boss. But you’ll have to be quick about it. Because we must all be out of here before the crudity of Patriots marching down from Omphalos Square arrives on the street outside.

    Answer: Crudity

    23. V

    Question: The creature of perfection in Question 10: P, after whom a vigilante group was named

    Notes Towards the Writing of a Scene That the Author Refuses to Write

    The action will take place in a cell. Topaz’s cell. Topaz will be in it, of course. Because a police cell is not your home, which remains yours even if you’ve been away from it for long, nor is it a pied-à-terre, which you can choose to visit only once in a while. Dr. Alado will also be present. Because the secretary to the precinct chief had said she will convince her boss to let Dr. Alado see Topaz. Only Dr. Alado and Topaz will be present. Because another presence will dilute the intensity of the encounter. Two’s company, three’s a crowd, isn’t that how the saying goes?

    Topaz will accuse Dr. Alado of being involved in the plot against him. And Dr. Alado will correct the error of that belief. But why include that exchange in the text? Why repeat details that the reader already knows? Better to begin at the point of rising action, isn’t it? In media res, you prefer that term, right? But from what point of view will the encounter be narrated? From the first person or second person or third person? From the viewpoint of Topaz or that of Dr. Alado or that of neither of them? From that of the collective unconscious or that of anima mundi or that of the Unmovable Mover or, perhaps, that of the Flying Spaghetti Monster, wouldn’t that be perfect? Or maybe even from that of the Crawling Spaghetti Demiurge, ha-ha, what the hell’s that, tell me, is that what we’re having for dinner, crawling spaghetti demiurge al dente, sounds delicious, to be frank, anything’s possible if roses can be blue and violets can be red, and if roses can be violets and violets can be roses, isn’t it?

    Dr. Alado will tell Topaz that the police plan to abandon their precinct house before Lord Meru and the Patriots arrive. Or Topaz will tell Dr. Alado that the police plan to abandon their precinct house before Lord Meru and the Patriots arrive. Or Dr. Alado and Topaz will skirt around their common knowledge of the plan that the police have to abandon their precinct house before Lord Meru and the Patriots arrive.

    Dr. Alado will reveal that he intends to cross the bridge over the Ghost River, in order to urge the vigilantes of the Vashti Brigade at the Ghost River Barrio end of the bridge to dash over and rescue Topaz from the precinct house. Or he will choose to only mention that there will be a window of opportunity in the interval between the abandonment of their station by the police and the arrival there of the Patriots. Or he will also mention that something must be done in that brief window of opportunity, when the precinct house can be breached without resistance. Or he will choose to reveal nothing about his intentions.

    Topaz will tell Dr. Alado that he mustn’t dare go to the vigilantes of the Vashti Brigade. Or not only will Topaz tell Dr. Alado that, he will also tell him that the vigilantes have been informed by their commander that Dr. Alado is part of the plot against Topaz. Or Topaz will go even further and tell Dr. Alado that the vigilantes would have already been ordered by their commander to consider Dr. Alado persona non grata in Ghost River Barrio.

    Dr. Alado will wave away Topaz’s words and declare that there’s nothing to fear. Or he will also add that not only are the vigilantes his patients, they are also his friends. Or he will say none of those things but nod in agreement with Topaz and say that crossing the bridge would be too risky a venture.

    Topaz and Dr. Alado will stand up and smile and bid each other goodbye, demonstrating stoic strength in their suppression of any display of emotion. Or they will hug and weep and comfort each other, revealing vulnerabilities not hitherto evident in their characters. Or they will joke and banter and laugh, masking any anxieties they may have about the outcomes of imminent events.

    And then Dr. Alado must say goodbye to Topaz. Because the Patriots will soon arrive at the precinct house. And because the police must abandon their precinct house before that happens. And because only Topaz must be present in his cell when that happens. And because this story must keep on moving. Because two characters talking in a cell cannot be allowed to bring it to a standstill.

    Answer: Vashti

    24. B

    Question: The author of an ancient futurological primer about how to inherit the earth

    The primer says nothing about groundeaters or sunbrellas or the qwerty alphabet order or manhills or the Ghost River or Ghost River Barrio or Lexicon or blue roses or red violets or the umbra or the penumbra or Thetis and Achilles and Zeus, neither does it say anything about the thinning of the stratosphere and the greying of the sky.

    The primer says nothing about Semms or Carbos or the Patriots or the Ironists or wormholes or The Garden of Forking Paths or Mothers and Sons or Lazarus Ironroot or Uno or Àtúndá or Pygmalion or Vashti or Incels or Rhea and Cronus and Zeus, neither does it say anything about the melting of the permafrost and the ravages of the Yeti pandemic.

    The primer says nothing about manna factories or Maillard flavor machines or Lagrange points or haikus or frost houses or ice jackets or cryotherapy chambers or plasma throwers or gamma-ray widowmakers or truth tests or Omphalos Square or Azalel or the War Against Irony or the Battle of the Roses and the Violets, neither does it say anything about the Xanadu Cloud Project and the person from Porlock phenomenon.

    The primer says nothing about Topaz, and nothing about Dr. Gus Remingdale-Alado, and nothing about Lord RNC Meru.

    Topaz read the primer and concluded that folks must have been batshit crazy way back then.

    Dr. Alado wanted to read the primer but never came across it and concluded that the primer did not exist.

    Lord Meru never read the primer but concluded that it was written by a primitive AI ancestor of the algorithm that runs the neural network of Semms.

    The primer says nothing about Topaz concluding that folks way back then must have been batshit crazy, and nothing about Dr. Alado concluding that the primer did not exist, and nothing about Lord Meru concluding that the primer was written by a primitive AI ancestor of the algorithm that runs the neural network of Semms.

    The primer says nothing, and neither does this sentence say anything, about the fact that the primer in question, Dear Reader, is the primer you’re currently reading.

    Answer: Babatunde

    25. M

    Question: The Patriots do this

    How lovely it had been to see Dr. Alado again. How delightful it was to know he had never been in cahoots with Lord Meru. And how unfair it would have been to have kept on believing that was the case. Still basking in the euphoria brought about by Dr. Alado’s visit, Topaz resumed playing Lexicon. Only two letters remained. Topaz liked solving the questions in alphabetical order, but he had been having a tough time finding a solution to the letter n. Time was running out. He skipped to the letter m. Easy-peasy. But he found the word that the game accepted as the right solution irritating. Lousy question. If its expected answer had even been a word as naughty as micturate, it wouldn’t have so absolutely seemed to Topaz as if the game was taking the piss out of him, never mind the pun. Because the Patriots don’t just march. They also maim and maul and menace and molest and mistreat and murder. And those penchants defined them much more than marching.

    He went to the window. Below it, the avenue behind the precinct house was not as busy as usual. That must be because it was a workfree day, surely. Everyone couldn’t have gone to join up with the Patriots at Omphalos Square, could they? The manhill that housed the precinct house, like others in the penumbra, was of middling height, so Topaz could make out the features of people walking on the avenue. He recognized a familiar figure, with his distinctive hat and podgy frame and conservative dressing. Where was Dr. Alado going? His apartment was in the umbra, but he was heading in a direction opposite to it. Maybe he wanted to grab a bite in a bistro, or pick up an item from a store, before going home.

    Topaz left the window. The door leading to the balcony was open. Having it so must have been important to the precinct chief. After Dr. Alado left, the precinct chief had come himself to ensure that the door was unlocked. Later today, a large crowd will gather in front of the precinct house because of you, the precinct chief had said. I will do you the great favor of leaving this door open. It’s in your best interest to use the opportunity of access to the balcony to appeal to the crowd, okay?

    Topaz didn’t reply. He knew the game the precinct chief was playing. For events to unfold as they did in the old days, the mob would have to first mock and taunt their mark. Just like how the ancient dogs in one of the wormholes Topaz stocked in his reality café had to first bark and bay at bears tied to the stake. Yet, the precinct chief wanted him, Topaz, to make the experience more pleasurable for the mob by pleading with them from the balcony? Not in a million years. Rather, the pleasure would be his.

    Topaz crossed to the balcony. The street below was several floors away, but despite that significant distance, it was nowhere as far down as the avenue behind the precinct house, which ran along with the lowest level of the manhill. A crowd had begun assembling on the street. The gathering was diverse. Hefty toughs and dandyish toffs. Giggling teens and wrinkled seniors. Excited kids capering around on the picnic mats their parents had spread out for them. Street musicians were entertaining the gathering. It was as if they had all come to participate in a grand carnival or to witness a great sporting spectacle.

    Faces in the crowd looked up and saw Topaz on the balcony. They began booing him. Topaz raised a middle finger to them. The booing became louder. Objects began flying upwards, but none reached Topaz. He stuck out his tongue. The crowd got even more agitated. Topaz laughed and went back into the cell. He looked out of the window again. Dr. Alado was no longer present on the avenue behind the precinct house. Topaz scanned the distance. Perhaps he could catch a glimpse of Dr. Alado as he made his way to his apartment in the umbra. Topaz wasn’t so lucky. But he saw that several avenues away, a huge mass of people was advancing ever closer, marching down like an interminable column of ants from the direction of Omphalos Square. The Patriots were coming. Topaz looked at his fingers. He saw that they were trembling.

    Answer: March

    26. N

    Question: This will inherit the universe

    Topaz hadn’t yet resolved the conundrum of the letter n. He felt like banging his head against the wall. What a disappointment it would be if he didn’t finish Lexicon before the Patriots arrive. Not that he didn’t have an idea of the solution. He very well knew that, as the expansion of the universe continued accelerating, everything would stretch so far out that only one thing would reign supreme. And the words that could describe that thing were legion. Nothing and nada and null and nullity and nothingness and nought and naught and nowt and nihility and nil and nihil and nihilum. Must be one of them. Or something similar. But the problem was that the longer options among those words couldn’t sensibly intersect with the solutions to the other questions that Topaz had already entered into Lexicon’s grid. And the game was rejecting the shorter options. Those rejections had depleted his wildcards. He had only two left.

    Topaz began pacing around his cell. A brainwave struck him. He could try entering a symbol or a character. The game sometimes had a trick question included. One that didn’t have to be answered with the letters of the alphabet. Maybe this was the one for the current edition. Topaz returned to Lexicon. He entered the mathematical symbol for nothingness. ∅. Phi. The null set in its nutshell. The game rejected it. Topaz hung his head down. But he didn’t blame Lexicon. Because like the symbol for the null set, the one for the golden ratio and for a slew of other things also read as phi. That could have been the reason for its rejection. Topaz had just one wildcard remaining. One last roll of the dice. He took a deep breath and gambled. With another representation of blankness and absence and nothingness. Underscore, repeated in the available space. Lexicon paused for several seconds, mulling over Topaz’s answer, and then the game accepted it. Topaz leapt up with joy. He checked his ranking. First in the megapolis. He had done it. He rushed towards the balcony, laughing and yelling and whooping. The crowd below had gotten larger. Topaz gestured triumphantly at them and did a little jig on the balcony.

    I did it, he shouted. I ranked first in Lexicon. In the whole megapolis, no less. Which of you nitwits can do that? A bunch of arsewipes, every one of you. May you wake up praying for death, but may death choose to prolong your misery. Yes, I came first in Lexicon. Try to wrap your empty heads around the significance of that. To hell with you all!

    The crowd went mad. That delighted Topaz. He laughed and went back into the cell. From the window, he observed the advance of the marching Patriots. They were now only a couple of avenues away. Topaz turned to face the bridge over the Ghost River. Nothing was moving on the bridge, except for a figure walking towards its far end. It took Topaz a few seconds before he recognized the figure. He began screaming. Get back, Dr. Alado! Don’t go there! The vigilantes would have been ordered to consider you persona non grata! Get back now! He stopped screaming when he realized that Dr. Alado couldn’t hear him from that far off. His fingers tightened around the iron bars of the window. Recoiling from the unspeakable horror he knew was imminent, Topaz turned his face away from the window and shut his eyes.

    Dr. Alado was about getting to the Ghost River Barrio end of the bridge when brightness flashed around him, accompanied by a loud report. One moment, Dr. Alado was there. But the next, he was not. And the ball of fire that he had become leapt off the bridge and soared into the air, before beginning its fall as it succumbed to the dictates of an inexorable force. And they call it gravity, but isn’t it just the earth sucking you down towards its inevitable fate? Nothingness and naught and null and nada and nihil and nihilum. And that force continued sucking Dr. Alado down towards the Ghost River’s flinty bed and towards the flowing memory of its vanished waters.

    On some nights, perhaps he would sight the marvelous creatures that abound in the phantom river’s spectral ecosystem. The stippled fish and the leaping lunkers and the splashing mammals. And maybe he would meet the eel that left an irradicable stink on the angler who had caught it and taken it home with him. And surely, if he could, he would say to the eel, That prank you played on the angler was naughty of you, wasn’t it? And the two of them would laugh like old friends over the matter. And on certain nights, perhaps he would encounter the mermaids accused of using their homicidal music to lure hapless folks into tumbling down to their deaths. And maybe he would hear the mermaids singing, each to each, and maybe they would sing to him. And surely, if he could, he would say to the mermaids, See, you’ve sung for me, yet here I am, I’ve always known it, it wasn’t your dulcet voices that lured those people to their deaths, they were just unfortunate drunks who had lost their footing in the precarious dark. And on other nights, perhaps he would not encounter the mermaids or meet the eel or sight any of the other storied creatures that populate the dead river’s spectral ecosystem. And on those nights, alone under the moonlight, maybe he would be happy. And surely, if he could, he would say to himself, So this is what nothingness is, I’ve always known it, this is what will inherit the earth, because what else is gravity if not the earth sucking us all into the inexorable nothingness that will also inherit the universe?

    Topaz opened his eyes. He looked at the bridge. Nothingness had replaced Dr. Alado on it. Topaz unclenched his fingers from the window’s iron bars. He walked to the bed and sat on it. He fixed his gaze straight ahead, staring at nothing. The minutes went past, but for Topaz, a moment and eternity had already become one and the same. He didn’t move when the chanting of the Patriots arrived on the avenue behind the precinct house. And he didn’t move when the chanting went silent as the crudity of marching Patriots streamed into the manhill that housed the precinct house. He continued sitting, still staring straight ahead at nothingness, even when the chanting of the Patriots reemerged on the street that ran across the front of the precinct house. A public address system came alive. Topaz knew the voice coming out of it. Lord Meru had begun addressing the crowd. It was time.

    Topaz rose and went to the balcony. He looked down at the street. Lord Meru was gesticulating to drive home his points. The Archpatriot was positioned at a good spot. Close enough to the precinct house, but not directly under the balcony where Topaz stood. Topaz smiled. His chances were good. He only had to believe that the street was a pool and the balcony’s railing a diving board, and everything would be fine.

    The arrival of Topaz on the balcony had drawn the attention of people in the crowd. Lord Meru turned round and craned his neck to see what they were looking at. His eyes and those of Topaz locked. In one smooth motion, Topaz lifted himself onto the balcony’s railing, and he jumped. For an instant, everything seemed to stop, Topaz diving headlong into loads and loads of fresh air, the startled faces and upward-pointed fingers of individuals in the crowd, Lord Meru trying to take a step back, the children on the picnic mats continuing with the fun they were having, oblivious of the figure backdropped above them against the grey expanse of the sky, and it was as if all those present were in a scene that had long ago been depicted on a famous canvas, and then that frozen moment lost its battle with gravity, and time, which never stops, swung into motion again, never mind the paradox, and Lord RNC Meru, Archpatriot of the Megapolis, continued accelerating towards Topaz, because on this occasion, Azalel’s scapegoat intends dragging Azalel’s high priest tumbling down the cliffside with it, and along with Lord Meru, the onrushing earth continued hurtling towards Topaz, because they call it gravity, but isn’t it just the earth dragging you down, along with the memory of itself, into the very annals of nothingness, and this is how you inherit the earth and, along with it, the inevitable nothingness that will inherit the universe, because everything will stretch so far out that even the annals of nothingness will also stretch out, along with the very memory of the earth, to nought and null and nothingness, to nada and nowt and nullity, darkness upon darkness and silence upon silence, absence upon absence and nothing upon nothing, nil and naught and nihil and nihilum, now and forever more, and then there was nothing.

    Answer: ______

    Rotimi Babatunde‘s stories have been variously published and translated. His plays have been staged across continents. He is a recipient of the Caine Prize. He lives in Nigeria.

  • face of the deep

    Alexis Pauline Gumbs (bio)

    Gift to the one who wondered, too verbal to know. Gift to the one who listened. But not for her own sake.

    _____

    We send this transmission in honor of the forgotten one known verbally as John Gibbs Jr. That is not his name. One of many labeled cognitively disabled, non-verbal, crippled, dumb. That is not the song we recognize. Our ancestor symbionts remembered him to us. They heard when he called. His true name? Never forgotten. The sound of underneath, breaking open. A wailing sound.

    _____

    Who is speaking? Dear listener, no one is speaking. With the weight and scatter of words, with the storm and surveillance of words, with the way words rush right up to your every experience and claim it, you are more limited than what we can show you. But the transmission comes from the singing together, the after-finding. The ones you would call whales and the ones you would call disabled non-verbal futurists sing together. The ones you would call whales we know as symbiont lovers. We live inside the fleshed sound of breathing. Live as one. One song. No one needs or wants to talk about it, but you. Now listen.

    _____

    I smile inside the soft walls of Sweet my symbiont. Snuggle. Put my mouth right up to her flesh and vibrate my lips. A smile is a sound. I love you. Thank you. I know, from the temperature of the krill around me that I am about to be born again into open air. Last time I was born my lover Sweet pushed me through her baleen onto the slimy peak of an underwater mountain. And there they were, my remembered sibs, I touched their teeth, and hair.

    That day, the oldest one remembered us the story of our ancestors of wood, the ones born inside the boats, the sounds they sang through ancient trees to call the waiting lovers. We all touched the story sharer’s throat with our fingers. I planted my head on someone’s chest. There were hard parts of this story. The chains, the blood. The way the singers never touched the lovers, just called and listened learning all their names. The way the ones who learned the distraction of their new colonial languages forgot the code. The way the ones whose legs held them upright forgot how to swim.

    But some never forgot. Generations were born making the sounds, calling the lovers. They were born near to the ocean or far from it. But the able restrained them, mostly didn’t listen. Hid the singers in the concrete walls. Frightened of the power of the sounds without words, they locked their priests and leaders in back rooms. Pretended we didn’t exist.

    We hummed together, the listening family, each symbiont tuning its stream of breath to the sound of knowing, membrane of memory. It was important to remember this feeling, to feel this longing. If not for the shackle, the mantle, the prison the enslavers called “ability” imagine how much sooner our ancestors would have remembered to be loved and free.

    _____

    But now we are free. Loved. Held. Now that ability has melted the icebergs and drowned itself, we live the promised life, the always embrace, the symbionce. Our baleen ancestors have become home. There was a time when people shaped somewhat like us were forced to walk on land, but now we move across the planet, warm in the giant mouths of our lovers. Our love is the song we make together, swimming over the memories of continents. Our bodies are homes for sounds too sacred for words.

    _____

    Let me remember you the first time I was born. Maybe the feeling was the inverse of what you’re feeling now. The sun felt strange, the air felt familiar, never in my life have I been so grateful for my salt, my lover’s tongue. We had all gathered in a circle, our lovers huge, us small inside them. And when my lover breathed me out into the water I floated into all my sibs. A foot, an elbow, all the sharp of each other, all the coral of us, our different bones. I was so happy I squealed and everyone felt it. Then I felt our lovers resubmerge and for a moment I breathed quickly, I splashed and almost sank, but there she was rising underneath me supporting my back, me and my new sibsters, rolled around between barnacles and my lover sprayed us with breath in the sun. Breath in the sun? You would call it a rainbow.

    _____

    Why are you asking logistical questions? We do not have logistical answers. You feel the hum. You are the hum. You are near. You are far. You are held. You are breath. We find each other. We are enough. There is enough krill because no one is poisoning them. There is enough home because no one has been stabbed with a propellor or caught in rope in so long. We breathe by remembering everything. If you must ask a question, ask your sibs why no symbionts trust them. Brave listener, ask yourself.

    _____

    So come back. Settle in. This is what it feels like when I’m about to be born. A temperature, a pulse. Yes, a song. Everything is a song. And I am singing it too. And the closer we move, it moves me more. The water inside me, the salt connectors. The water everywhere, the rise and fall. The knowing shakes me. A vibration bigger than sound, it is happening now.

    Alexis Pauline Gumbs is a cherished Black Feminist Oracle and a Marine Mammal Apprentice. Her most recent books are Undrowned: Black Feminist Lessons from Marine Mammals and Dub: Finding Ceremony. Alexis was awarded the 2022 Whiting Award in Nonfiction and is also a 2022 National Endowment for the Arts Creative Writing Fellow. In 20202021 she was a National Humanities Center Fellow to work on her forthcoming biography, The Eternal Life of Audre Lorde. This piece is dedicated to Alexis’s great uncle and all of the nonverbal futurists.

  • Introduction: Post Social Modern Media

    Malka Older (bio)

    Malka Older is a writer, aid worker, and sociologist. Her science-fiction political thriller Infomocracy was named one of the best books of 2016 by Kirkus, Book Riot, and the Washington Post. She created the serial Ninth Step Station on Realm, and her acclaimed short story collection And Other Disasters came out in November 2019. Her novella The Mimicking of Known Successes, a murder mystery set on a gas giant planet, will be published in 2023. She is a Faculty Associate at Arizona State University, where she teaches on humanitarian aid and predictive fictions, and hosts the Science Fiction Sparkle Salon. Her opinions can be found in The New York Times, The Nation, Foreign Policy, and NBC THINK, among other places.

  • A Note from the Editors

    As a journal of theory and criticism of contemporary cultures, Postmodern Culture has published fiction rarely, in moments when we have sought to recognize creative interventions into conceptual discourse. In the early 1990s, PMC published postmodern fiction by Kathy Acker, Robert Coover, and William T. Vollmann, among others. Issues of PMC have featured poetry by Charles Bernstein, Cory Brown, Judith Goldman, and K. Lorraine Graham, visual texts by Chantal Peñalosa and Jose-Luis Moctezuma, experimental engagements with collaborative hypertext and LANGUAGE poetry, and music by Rory Ferreira. This issue includes a special section, curated by Malka Older, that extends our interest in and support of such creative work: global speculative fictions that rethink culture and futurity.

  • Fernando Vallejo’s El desbarrancadero: Dis/Integration and Care in the Seropositive Latin American Body/Corpus

    Diego Falconí Trávez (bio) and Robin Myers (bio)

    Introduction: Dis/integrations — The Outline of an Empty Signifier1

    To address disintegration as the starting point for this text obliges me, firstly and briefly, to reflect on the polysemic and contextual nature of words. To begin, for a signifier, there is almost always a series of signifieds diversifying language; however, at least in the Western tradition, each signification reproduces the binary, hierarchical schema of the system (Derrida 12, 39) that enables the existence of a hegemonic meaning, swathed in dominant ideologies, that ultimately defines the word, its variants, and its many different uses. This proves evident in the specific case of the signifier “disintegration,” morphologically constructed as “opposed to.” Its signifieds (separation, weakness, and destruction) never define themselves;2 rather, the dominant signification of the binomial (the non-union that defines separation, the non-strength that defines weakness, the non-construction that defines destruction) appears to give this word its meaning, locating it in a constant site of negation.3 In addition to this initial linguistic consideration, I would like to underscore a second thought in the context of gender studies, my chosen focus. It is no longer possible to avoid the relationship between body and language (Kristeva 251-77), particularly when it comes to reflecting on the formation and organization of subjectivity. In this correlation, which is also marked by binary and hierarchical signifieds (Cixous), language, especially when it performs acts authorized by authority (Butler, Género 85-99), has served to demarcate subjects and regulate their actions. In line with this consideration, the words “integration” and “disintegration” are associated with the body, connecting it to medicine and legality. As Ivonne Bordelois asserts: “Thus, [Ancient] Rome, in its organizing genius, defined the doctor above all as someone vested with a social function, which meant being responsible for regulating, reorganizing the body disintegrated by illness, through a corpus of canonical formulae that is the jurisdiction of the medical group” (57; my emphasis).4

    Medical rhetoric and legality are thus part of a hybrid authority (Foucault 2007) that tinges the hegemonic signification of the signifier “disintegration.” This hierarchical, oppositional perception, besides seeking to normalize the body (and certain bodies more than others), has created the idea of an “immunitary logic” (Giorgi 14), which assumes that the disintegrated body, the “sick body,” inhabits a complex space of absence and silence that only regains its voice when it is “reintegrated” through medicine and the law. I find this approach a productive way to think about certain subjects traditionally viewed as disintegrated—fragmented, reduced, annihilated—that have both performed and answered to the medical/legal truth. Specifically, by using the label “dis/integration,” I will re-present certain seropositive Latin American bodies that wrote their works at the very end of the past century—and that sketched with singular vitality, though they were unable to dismantle the dominant signifieds, other disintegrations in which sick flesh stigmatized by authority was ultimately reintegrated in diverse and loca-lized ways beyond the medical/legal disciplinary rhetoric (Ochoa).

    I propose that we rethink the seropositive body, exemplary in the signifying chain of “integration,” through a form of wordplay that involves introducing—contingently and perhaps only for the purposes of this text—the signifier “dis/integration” in the seropositive meditation. This gesture of articulating an “empty signifier,” more than erecting a “signifier without a signified,” seeks to “signify the limits of signification” (Laclau 69, 74). In other words, my intent is that this strange word, “dis/integration,” will bring hegemonic meanings into tension with respect to the countercultural disputes of certain bodies, so as to revalue the cohabitation of illness (Lauretis 17). To do so, I will specifically analyze dis/integrations in the novel El desbarrancadero [The Cliff] by Fernando Vallejo. I have chosen this autofiction, a text of the self that clings to reality in a peculiar way, because it chronicles the intimate experience of seropositive people and their micro-communities that seek to break a disciplinary silence caused by illness and its varied tropes. To develop this proposal and to associate literature with law, specifically by means of bioethics, I have chosen reflections centered on the care of and for oneself, which unite the body’s dis/integrations with the seropositive Latin American corpus.

    Care-of-Oneself Yesterday and Today: Texts of the Self and the Body’s Decolonizing Quests

    In 1981, Michel Foucault’s Technologies of the Self was published. This theoretical text, which displays the characteristic academic “rigor” of its author,5 contains a proposal unaddressed in his previous works (a matter that critics did not overlook).6 Indeed, despite his genealogical and discursively critical apparatus, Foucault explores the “care of oneself,” a philosophical principle once practiced in the West that was gradually replaced by a different guiding tenet, “knowledge of oneself,” which, in broad strokes, enabled greater discipline of the body. The postulate of care—quite novel in Foucault’s body of work, at least until the late years of his output—is the one I find useful in rethinking seropositive dis/integrations, hence the need to recapitulate the key ideas and principles differentiating knowledge from care. The first model, that of self-knowledge, inaugurated with Christianity and continuing through the modern period, is presented thus by Foucault:

    Everyone, every Christian, has the duty to know who he is, what is happening to him. He has to know the faults he may have committed: he has to know the temptations to which he is exposed. And, moreover, everyone in Christianity is obliged to say these things to other people, to tell these things to other people, and hence, to bear witness against himself.

    (“Tecnologías” 81)

    Knowing oneself, then, with the sacrament of confession as an omnipresent template, is associated with a paradoxical structure based on the expiation of the sins of the flesh. Thus, just as a particular form of conduct is condemned, the subject who has committed the fault is responsible for testifying to his actions in order to put himself to rights. In this way, he establishes “a history of the link between the obligation to tell the truth and the prohibitions against sexuality” (46). This self-knowledge contrasts with a certain Greco-Roman view of caring for oneself that “refers to an active political and erotic state . . . [involving] various things: taking pains with one’s holdings and one’s health. It is always a real activity and not just attitude” (58).7 In the proposed shift of subjective paradigm, which moves away from confession and expiation, one of the most significant applications involves the literary communicative phenomenon in which processes of reading and writing enable another form of self-exploration: “One of the main features of taking care involved taking notes on yourself to be reread, writing treatises and letters to friends to help them, and keeping notebooks in order to reactivate for oneself the truths one needed. . . . The self is something to write about, a theme or object (subject) of writing activity” (62). I find in Foucault’s argument, besides an exercise that recovers the meticulousness of his own writing, a search to articulate more intimate perimeters so that texts, when they come into circulation, can be shared more than submitted. In this way, they can facilitate different forms of subjectification that aren’t based on an accurate, regulated exposure of the self. Of course, this allows us to consider the importance of autobiographical representations in reconstructing the subject, at least through a paradigm unlike the hegemonic rational/confessional mode as gestated in European modernity. However, I believe that the motion to exchange “knowledge” with “care,” at least in order to think and show oneself to oneself, has greater impact, as it seeks to substitute modes of relating to one’s own body and desires, especially in the space where pathology and illness coexist. Inevitably, these reflections come to implicate Foucault himself, author and body: at least from a historical perspective, he was writing Technologies of the Self when he had begun to suspect his own seropositivity, which he never publicly discussed.8 This allows us to intuit that the change in his research may be interpreted as a need to assemble new ideas on the response of the pathologized subject without having to exercise a “confession” of seropositivity (which, according to the logic presented, would be a new public act of knowing oneself). This subjective hiding place in writing, which nonetheless attacks the hegemonic structural signifieds that seek to demarcate the subject, is one possible form of dis/integration. That is, a strategy for the body to rewrite its work, exchanging the hegemonic meaning of said word (“disintegration”) for an alternative.

    However interesting, productive, and central to this essay, it seems to me that the core concept of caring for oneself, as proposed by Foucault, should be understood as an aspiration with certain limitations. Indeed, his thinking comes from genealogies that continue to base subjectivity in the individual paradigm of writing and reading that he reproduces even as he wishes to combat them. It is important, then, to analyze two points in order to update and loca-lize this notion in Latin America: the conception of care as a discursive lattice, and the focus on certain proposals of Latin American writing/reading about the body. In terms of the first, through certain Latin American feminisms that have gestated a discourse with respect to care in recent years, this reality has been conceptualized within a historical mold that has affected, for example, the bodies of women in the Third World.9 Care is a multidimensional phenomenon that involves multiple people and institutions, and it seeks, from a feminist perspective of difference, to break with established roles. That said, in the past decades of neoliberalization that the Latin American continent has undergone, the obligatory, unremunerated work of women in private spaces has been put in evidence once again—not only in their own countries, but in First World countries as well. The latter, in demanding a workforce to care for some of its citizens, enabled the reactivation of a series of colonial routes that women have been forced to follow. In short, care has been forced to migrate, too.10 In this sense, as Alba Carosio underscores, “architectures have been produced not only for the survival of their [women’s] homes, but also for the survival of the governments they come from and which receive their remittances” (239). This matter means that care must be located in a particular time and space, to shed light on which bodies must grapple with care under specific conditions.

    The second question involves certain other forms of care that do not measure their value from a commercial perspective and which, as Foucault proposes, forge communicative methodologies differing from those of the modern Christian project. The communal Aymara feminism of Bolivia, through the proposals of Julieta Paredes and the Comunidad Mujeres Creando [Women Creating Community], is grounded in this tenet: “We are rooted in community as an inclusive principle that cares for life” (Paredes 8). To do so, this feminism, which bases its actions on shared corporeal experiences, sets forth the following:

    To decolonize the concept and feeling of the body, we must decolonize ourselves from that split, schizophrenic conception of the soul on the one hand and the body on the other; that is what the colony has established. We are rooted in the body as a comprehensiveness of corporeality, which ranges from biogenetics to energetics, from affectivity—encompassing sensitivity, emotions, eroticism, spirituality, and sensuality—to creativity. Our bodies that want to eat well and be healthy, that enjoy caresses and ache when struck, our bodies that want to have time to learn and theorize: we want, as women together, to name things with the sound of our own voice. (12)

    The postulate of defining corporeal care beyond its commercial value has helped Aymara women, in their own diversity, struggle with the wounds (and even illnesses) caused by the heteropatriarchy and coloniality.11 In the excerpt cited above, moreover, writing from the narrative voice of a female “we,” which Paredes has practiced with different feminist groups,12 allows for the articulation of a shared text (Falconí Trávez, “Puruma”), dislocating the idea of the Western author: an individual subject who fulfills a function in language and society (which, it warrants mentioning, Foucault himself clearly explained [“¿Qué?”]). Thus, “care for ourselves,” based on a diverse textual exchange—which does not only adhere to traditional writing, and which in the case of Bolivian communal feminism is also presented through graffiti, audiobooks, and the multiple essays authored jointly by this countercultural group—organizes bodies in a particular way. In doing so, it allows us to understand that in certain subjects and communities of Latin America, care is a project associated with decoloniality and other forms of empowerment.

    In this way, and to summarize what I have discussed thus far, Foucault seeks to return to the paradigm of care, as a practice of both resistance and solace, expressed in intimate textual forms. For their part, Latin American feminists propose that we take an historical view of care, one that is also attentive to certain colonial routes and sex/gender impositions on bodies. Further, communal Aymara feminism is an example, not a mere nostalgic possibility, of another vital, resistance-driven, writing-based episteme that articulates new subjectivities rooted in care. It is from this intersection among the care of oneself, the discursivity of care, and the decolonization of care that, I believe, we must reflect today on the sick/pathologized body and its relationship to illness. However, and focusing specifically on my topic of analysis, seropositive Latin American communities in the 1990s lacked the privilege of tranquility that is generally required for the analysis I intend to outline here. Their complex and diverse responses were marked by the circumstances of survival, in trying to resist AIDS as a virus and as a social metaphor that affected the body (Sontag). The impossibility of keeping a critical distance from themselves forged a series of exclusions from other seropositive groups that were already historically excluded (Meruane 95). In addition, far from that hegemonic imaginary of US political organization, which produced queer politics and theory in the collectives ACT UP and Queer Nation, Latin American communities articulated narratives of care and resistance that have not traditionally been part of the global narrative on AIDS. Indeed, it is only in recent years, thanks to specialized studies as well as to activist efforts and artistic activities focused on archival revision, that their scope and meaning has been revalued for the region. My proposed reading of the seropositive body in El desbarrancadero is aligned with this contra-genealogical desire, although I acknowledge the numerous limitations and contradictions of an analysis based on elusive writings of the self and the complex central concept of care. I will recover certain forms of countercultural condemnation, and especially of care, which dis/integrate the body more than they reintegrate it, in order to grant them new meanings in their individual and social dimension of resistance. Echoing the proposal of Victoria Camps, this reflection shifts from a traditional paradigm of “fighting for life” to one of “the will to live that may be considered, definitively, the motive for bioethics” (18).

    New Familial “Annals” of “Careless Care”: Rethinking Jus Sanguinis and New Forms of Serodiscordance in El desbarrancadero

    The novel El desbarrancadero by Colombian-Mexican author Fernando Vallejo is a case of literature of the self. Using an autofictional template, it presents particular forms of re-inscribing the seropositive body through text, especially through the notion of care for oneself that I have discussed above and which serves as a catalyst for what I have called dis/integration. In the novel, Fernando, the author’s iconic avatar appears not to narrate illness in his own skin but to recount how his brother Darío survives AIDS in Medellín at the end of the last century.13 This intra-homodiegetic narrator, itinerant as few others in the twentieth-century Latin American tradition, returns to his beloved/hated Colombia to take care of his brother and give testimony on his disease: “I came back when I learned that Darío, my brother, the first of the countless brothers I had, was dying, though no one knew of what. Of that illness, man, afflicting fags, the current fad that makes them roam the streets like corpses” (8).14 In this passage, we see an initial outline of that body (those bodies) colliding with illness, as well as an unraveling family life about to sunder any possible fabric of care.15 The relationship with the individual body (Darío’s) is presented as a reflection of the social body (Colombia), assembling a fairly traditional rhetoric of disintegration.

    Fernando’s return to Medellín seems to serve as a way to document the individual disintegration of the individual seropositive body (and of the Colombian social body, subsumed in violence). He, a misogynist, racist, classist character who has neglected (stopped caring for) his family (and his country of origin), is ironically the one who returns to “take care” of his brother (and, metaphorically, to heal possible wounds caused by migration). Nonetheless, Fernando comes home mostly—and beyond any literary trope—because he is part of a little-studied chain of care: that of the self-exiled Latin American fag who ends up caring for another seropositive fag who has stayed home in the Third World.16 According to the Pan-American Health Organization (OPS, its Spanish-language acronym), in Latin America in 2004, “80% of healthcare services for people with chronic or disabling illnesses . . . [were] performed by women in the household environment” (in Carosio 238). In a sense—and here is where the senselessness comes in—Fernando (damned Fernando) is a person both statistically and pragmatically incapable of care. Even so, he is the one who must return, due to the negligence of the healthcare system, the family, and the seropositive subject himself, to care for a close body in its process of “disintegration.”17 A missing link of care (the exiled fag brother) caring for another missing link (the hidden seropositive fag), at least in the traditional geopolitical narrative I have just described.

    This plot, doomed to failure, in which the angry, reproachful protagonist hates his mother, hates Colombia, and hates AIDS, reflects a critical moment in the history of care for the seropositive body—a matter expressed in the following assemblage, in which I gather several fragments from the novel:

    Here’s the great secret of mothers in Antioquia: they give birth to the first child, they wipe its ass, and then they train it to wipe the ass of the second kid, the third, the fourth, the fifth . . . a man with a penis, I ended up being the babysitter for my twenty siblings . . . The crazy lady was worse than AIDS . . . By kid number twelve, my house was an insane asylum; by twenty, the asylum was hell. A mini-Colombia. We all came to hate each other. To hate each other fraternally . . . . (57, 58, 69, 161)

    The mother is like AIDS, AIDS like Colombia, Colombia like children, children like the mother, the mother like AIDS . . . These ideas articulate a(n) (il)logical sequence, whose misogynist but fag/AIDs-friendly gaze simultaneously repairs and breaks down certain bodies. In other words, this is a fragmentary narrative that ratifies and contradicts the rhetoric of corporeal integration in a context of precariousness and violence. In this actantial shift, in which Fernando plays a parodic role of, for example, a traditional Latin American mother (even his own), we can see the traces of a literature that reflects a contradictory castling in the discourse of care with continual gender implications.

    Lina Meruane addresses this contradiction in her brilliant study of HIV/AIDS. She describes Vallejo’s novel as based on “female exclusion,” showing how women “contribute to the general state of social decline” and on the way “the idea of survival [of the seropositive subject in the 1990s] is not a solidarity-driven effort, but must be articulated, rather, via binary models of competitiveness and yield” (112).18 Without failing to acknowledge this denigrating homopatriarchy that acts, moreover, in accordance with all of the characters’ class and ethnic exclusions in the novel and in Vallejo’s other autofictions, it still seems to me that by ignoring the rhetoric of care for the body as part of the analysis, Meruane disregards the creation of localized micro-communities that likewise obey historical resistances—which, in this case, may help us consider political itineraries toward resituating subjectivity and illness today. Meruane’s approach, which is valuable in accounting for the gender norms and exclusions that operate on women’s bodies (once the imaginaries of certain seropositive male communities), nonetheless universalizes the narrative of solidarity that, in never focusing on the specific relationship between the brothers, excludes the “neglected”19 fag subject from the chain of care. In this way, as her discussion “introduces” the reader to the lack of (feminist) political articulation in Darío and Fernando, it also instantly erases their accounts of pain and attention: their ways of resisting illness. This impedes an understanding and perhaps a historicization of the fact that, in their will to live, in the complex Latin American territory of AIDS in the 1990s, a form of “careless care,” long ignored by gender studies, can prove vital to comprehending a means of resisting HIV/AIDS into the present day.20 In the novel, the character of Fernando symbolizes this paradox, which reconstructs discriminatory attitudes toward certain groups historically denigrated by the system (women, Afro-descendant people, and indigenous people), while simultaneously broaching forms of inclusion of the pathologized subject (in caring for the afflicted body and by condemning family, national, and international [ir]responsibilities toward the fag, positive, Latin American subject), leading to the creation of a “neglected” micro-community. Grasping the peculiar solidarity at work in Vallejo’s text entails, then, evaluating many textual contradictions and strategies that prompt a critique of notions of the “disintegration” and the “disintegrated body” of particular subjects, which we must now evaluate and criticize through different aspects of gender—but also through the ethics of care.

    This being said, I will now analyze this double move in El desbarrancadero: for one thing, the attack on authoritarian institutions that should “reintegrate” but actually “disintegrates” a person; for another, the forms of care for oneself that operate in the brother’s body in an attempt to insert the “neglected” fag body into the narrative of seropositive resistance. As for the first actions, those of the attack on institutions that grant hegemonic significance to the disintegrated body, Fernando constantly underscores the virulence of the disease, but also criticizes medical violence, first and foremost at the hands of physicians: “To identify what caused what in my brother, they’d first have him submit a stool sample, then a smear of duodenal fluid aspirate, an endoscopic biopsy, a lumbar puncture to collect cerebrospinal fluid . . . And more and more and more and money money money for these sons of bitches” (173). Medical apathy, which indirectly condemns society to the privatization of health, is stacked on top of unethical laboratory practices, leading Fernando to conclude, “these lab hucksters are sleezebags” (172). This shows the sparse and negligent actions of the state and its citizens in regard to seropositive people’s rights.21 As the narrator remarks at a critical moment of the plot, “the local epidemiologists told my brother-in-law Luis, who told me, that in countless houses like ours, countless patients were dying of the same thing, of the shameful ill that no one dared say aloud” (178). Faced with this practice of silencing that is tantamount to death (and which only functions as gossip, documented in the novel), Vallejo uses dark humor to emphasize these grotesque medical practices while also dignifying the seropositive subject. In one scene, without referring to Darío as a person with AIDS, a doctor uses the euphemism “high-risk patient,” which stigmatized people belonging to certain groups affected by the initial outbreak of the virus.22 The physician obtains a response associated with acts of homoerotic desire that won’t be silenced: “‘Is he high-risk?’ asks the wise man then, glancing furtively at us. ‘Extremely high, doctor: he sleeps with sawbones.’ ‘Ah . . .’ he says” (173).

    In addition to the medical violence orchestrated by the state and health workers, there is another kind of violence in the novel, one inserted on perhaps a deeper and therefore less visible level: that of postcoloniality, the regime of geopolitical domination initiated in modernity that makes countries unequal from each other (Hall), and which, most of all, creates two differentiated subjective categories. In this sense, given the lack of state medical attention—and, even more so, given the global irresponsibility in response to HIV/AIDS—it is once again the Third World body that becomes representatively attacked. To understand this postulate, diarrhea, symbol of bodily corruption, has been an essential trope for the seropositive body that is disintegrating not only due to the virus or medical incompetence, but also, as we will see in El desbarrancadero, due to the global dynamic. The significance of this body’s fluid appears, for example, in the autofictional play The Normal Heart (1985) by Larry Kramer, which narrates the 1980s: intensely painful years for seropositive people and communities in New York. In one specific scene, Bruce tells Ned, the protagonist, about the inexplicable death of his partner, Albert, on a plane: “Albert loses his mind, not recognizing me, knowing where he is or that he’s going home, and then, right there, on the plane, he becomes . . . incontinent. He starts doing it in his pants and all over the seat; shit, piss, everything” (100). Albert dies before they make it to the hospital, illustrating the impossibility of bodily containment in the face of the virus, which dehumanizes the person.

    Something similar happens to Darío in El desbarrancadero, as related by his brother Fernando: “He was dying for months of diarrhea, an uncontrollable diarrhea that not even God Our Father, with all his omnipotence and proven kindness to human beings, could stop” (11). In response, Fernando administers sulfaguanidine, a remedy for this problem-but one used in livestock. The bovine antidiuretic works at first. Fernando also gives him marijuana, as “AIDS took away his appetite, but marijuana gave it back to him” (16). Later, the diarrhea returns and Fernando takes other measures: “When the sulfaguanidine failed and the diarrhea re-declared itself, I went with my sister-in-law Nora to a veterinary pharmacy for amprolium, a remedy for coccidiosis in poultry that I fed him with a spoon” (186). In this passage, in which the protagonist places himself in an ambiguous site of medical science, it is possible to understand the dehumanization of the Third-World, AIDs-afflicted fag body, neglected by medicine and national law.23 Yet the neglect also comes from the so-called gay and queer resistance in the US, which shows—notwithstanding analogous pains and torments (as we see in Albert’s case in The Normal Heart), several years of difference, and greater possibilities of resistance—that important lessons were not passed down quickly or with appropriate relevance from North to South. As a result, and without having a decolonial project of protest in any way, Vallejo’s angry or sarcastic words allow us to understand how, faced with the discourse of AIDS as a synonym for the disintegration of the fag “sudaca” (a derogatory term for Latin American) body, it was necessary to restore that abused body through a certain use of “language.” Vallejo’s traditional enraged diatribe, ranting freely (in this case against the family, the state, and medicine), correlates to his brother’s incontinent body. El desbarrancadero constitutes a specific forgotten tome of that “history of annals” that reorganizes that traditional logical chain, based on which the son “wipes the ass” (57) of the next son by maternal mandate, in order to consider forms of solidarity, likewise centered on carnal materiality, beyond the nuclear family and the nation that successfully integrates the disintegrated body under another logic altogether.

    The second matter I wish to address involves Fernando’s gestures of care. To do so, there is an issue I must underscore: Fernando does not embark from the logic of the healthy body versus the sick body, and so this binary cracks, making way for new forms of representing illness. Probably as a result of the narrator’s nihilism, the sick body and death are not examined as parts of the disintegrated body, but as yet another process of existence. Once again, parody allows for a relativization of illness and death in different scenes. For example, when he remarks, “I don’t know why people feel so ashamed of their illnesses but never of their mothers. Humanity is strange. You only get one mother, people say, but there are actually more than three billion of them!” (176). Or with respect to his and Darío’s father: “He infected you with the AIDS of this life” (139). Or, finally, when he adds in defense of his brother’s life: “If doctors or motherfucking AIDS was going to kill Darío, then why I shouldn’t I! Especially if I was the only one hurting” (176). It seems to me that Fernando, by refusing to succumb to the “immune logic” of the body, is able to fashion new forms of relating to illness. Indeed, the means of shifting from disintegration to dis/integration, of filling hierarchically constructed language with new counter-hegemonic signifieds, passes through a form of care for oneself, based in this wide-ranging conception of the pathologized body.

    Thus, through the narrative (and certain intertexts that appear in it), an affective bond forms between Fernando and his brother Darío, one that exceeds traditional family norms and brings their bodies closer together in a transgressive way through the notion of care for oneself. In fact, the narrative of El desbarrancadero exacerbates the physical closeness, the carnal connection. For example, the main site of action is the maternal/paternal home, a somewhat sordid but also intimate place that contains a vital artifact for understanding bodily proximity: a hammock. In one scene, in which the brothers begin to fabulate about an essential moment for the seropositive subject—contagion—Fernando says to Darío: “It’s been four years since you got the results, and now here we are in this yard in this house, in the calm of this hammock, recollecting, mulling over to see if we can figure out who could have infected him, out of the very human desire to know, to know who killed you” (39). The space of the hammock, “furniture” of Taino origin and therefore native to the region, is different from a bed or a couch: it squeezes bodies together, making them lose the distance imposed by the rational Eurocentric mandate. This shared place shows that Fernando does harbor the desire to get to know the illness, but his primary goal is to care for his brother’s body: transmitting vitality to it, like the other side of the viral transmission and the discourse of fear it sparked.

    This exacerbated closeness is not based on patri/matrilinear blood ties, but on a fag physical history that twins their blood, seropositive and not. This mixture of fluids, which seeks to disrupt the family space, occurs, for example, when both brothers share sexual partners, a matter that also reflects the contradictory gay world: it liberates the body from a sexual regime based on the family unit, but disciplines it by locating it in a whitewashed capitalist window display that views human flesh as a consumable good and tends to dehumanize the subject. Take, for instance, one representative scene in which Darío and Fernando have a threesome with an Afro-descendant man:24

    “We took him back to our Admiral Jet apartment, where I was the super, and put him between us in the bed . . .”

    “And we passed him back and forth like a Ping-Pong ball. What a night, brother!”

    “And I praised God for giving us that beauty and so many others, undeservingly.” (146)

    Beyond this mix of sexual partners, which suggestively invokes the supreme taboo of incest, the novel seeks to mix “sick” blood with “healthy.” This is evidenced by one episode, crucial to every seropositive story: the moment when a person learns from a medical test that they have the virus in their body. In the case of the brothers, they both get their blood work done at the same time, obtaining the results simultaneously as well. Fernando says: “In that moment I begged God to have mixed up the results, jumbled the vials, so that the verdict was the opposite: mine positive and his negative” (38). This non-sexual fluid exchange allows us to see the shared history that writes a particular kind of “family annals” in which a jus sanguinis regime, a blood right, promises the creation of a fag homeland and nation through another kind of solidarity.

    The texts that circulate in the story are not only literary and referential ones (including, we might say, the novel itself). Rather, as the previous scene indicates, they include the medical texts that, once shared, lose the characteristic of self-knowledge and become a perimeter of care-for-oneself. In this space of sordid intimacy, shared writing and reading grant a different locus to the dis/integrated body. In this sense, Fernando tells his brother: “I’ve got your whole file archived in the computer of my brain, the entire thing. With syphilis came AIDS, a highly jumbled infection, promiscuous, caused by a riotous promiscuity. But anyway, I’m not scolding you, I’m just telling you. For scientific purposes” (42; my emphasis). The protagonist has read and carefully saved “Darío’s” texts;25 that is, not the texts written by Darío, but those recording his body’s “medical truth,” which marks the seropositive account. Sharing medical texts that lay out percentages and diagnoses in prescriptive language that modifies reality, in this case that of the healthy body versus the sick body, humanizes the novel—a succor, at least in this era of the disease, even in spaces of privilege in Latin America, as is the brothers’ affluent household in Antioquia.

    The closeness between the narrator (author/character) and his brother intensifies in the novel. Fernando, recalling past events, dreams that he and Darío fall off a precipice, perhaps referencing Thelma and Louise. Startled, fearing the nightmare might be a deathly premonition, he goes into the bedroom and finds his brother looking at a childhood photo in the old family album. Darío says he dreamed they fell off a cliff, to which the narrator responds:

    I couldn’t believe it, dear friend: we’d had the same dream. And let me tell you something: by the end, Darío’s soul was synchronized with mine, dream by dream, memory by memory . . . that photo and that dream of that river express, with the deep truth of what time decants, my relationship with Darío. (161)

    The original cover, and several successive ones, shows a photo of Fernando Vallejo and his brother, transposing the connection described in the novel not only to the paratextual realm but also to the autobiographical space, which surpasses the original space of autofiction. Accordingly, all of these entangled associations—which exacerbate the proximity and the reading and writing of many different texts—assemble a form of care for the angry, tender, erotic, Antoquian fag self. I believe that this should be treated as part of the regional sex/gender construction.26 Moreover, and without fully peeling away from traditional authorship as communal Aymara feminist have successfully done, it allows us to consider nuances of life and work that invite us, in turn, to evaluate new subjectivities of the body based on a paradigm of care.

    In serodiscordant couples, one of the pair carries HIV and the other does not. Fernando and Darío constitute another kind of serodiscordant couple, marked by an instinctive and deeply felt association, more evocative of a pack than of a nuclear family, in which “multiplicities of heterogeneous terms, cofunctioning by contagion, enter into certain assemblages . . . where . . . human beings undertake their becomings-animal” (Deleuze and Guattari 248). At the end of the novel, however, Fernando flees, abandoning his brother at death’s door. In this way, seropositive fag care splinters and exposes that disintegrating “fate,” the “careless care” I mentioned at the beginning of this section, which must be carefully appraised. Thus, the wretched nature of the author/narrator/character impedes us from imagining a long-term community, forcing us instead to seek out substantive subjective changes that understand bodies from their numerous intersections and produce multiple empathies, which are absent from the novel. I believe, then, that several narrative strategies presented in El desbarrancadero allow us to consider the potentialities and failings of certain Latin American fag micro-communities at the end of the past century—and today—that are marked by contradiction, immediacy, and the complex will to live. The wake that Fernando leaves in Darío’s “careless care” is part of the search for a seropositive record of his own, but it also makes it possible to evaluate, today, the dis/integration they both, and various others, undertook between the individual and social body: the strengths and weaknesses that, through the distance and privilege of time, grant courage to the body that decides to coexist with illness.27

    Diego Falconí Traváz is an Associate Professor at the Universitat Autonoma de Barcelona, and Professor at the Universidad San Francisco de Quito.

    Robin Myers is a poet and Spanish-to-English translator. Recent translations include Salt Crystals by Cristina Bendek (Charco Press), Copy by Dolores Dorantes (Wave Books), The Dream of Every Cell by Maricela Guerrero (Cardboard House Press), The Book of Explanations by Tedi López Mills (Deep Vellum Publishing), and The Restless Dead by Cristina Rivera Garza (Vanderbilt University Press), among other works of poetry and prose. She was double-longlisted for the 2022 National Translation Award in poetry. She lives in Mexico City.

    Footnotes

    1. This article was originally published in Spanish as “El desbarrancadero de Fernando Vallejo. Des/integración y cuidado en el cuerpo/corpus seropositivo latinoamericano.” Altre Modernità, no. 17, 2017, pp. 1-18. https://doi-org.ezproxy.library.uvic.ca/10.13130/2035-7680/8439

    2. In the original Spanish-language version of this article, I used the three definitions of the verb “desintegrar” that appear in the RAE, translated here by Robin Myers: “To separate the different elements of a whole”; “To destroy entirely”; “To lose cohesion or strength.”

    3. In Spanish-language norms, the linguistic definition of the word “desintegración” is a recent one. It is recorded as such in the Diccionario Histórico (1933-1936). In addition, it is worth stressing that none of its definitions or examples is associated with corporeality.

    4. Bordelois, in this part of her book, undertakes a linguistic analysis of the root med; without examining disintegration specifically, she arrives at a similar place as the one I intend to address.

    5. I use “rigor” in allusion to Foucault’s attachment to it, but also with a sense of precaution and irony: after all, as Susan Winnett remarks, certain words that appear in the academic corpus we use ultimately express complicated patriarchal desires. Specifically, it may serve to consider a certain androcentric perspective that Foucault presented on some occasions, as Frances Bartowski, to cite one example, has pointed out.

    6. Although in a 1984 interview, when asked about the shift in his research, Foucault said the following: “In fact, that has always been my problem, even when I have expressed in different terms the framework of this reflection” (Fornet-Betancourt et al. 11). An interesting and in-depth summary of this change in investigative course appears in the fifth chapter of Subjectivity and Truth: Foucault, Education, and the Culture of Self (Besley and Peters 89-92).

    7. The author sets this view before and after Plato, and which will later be replaced in Rome by the official establishment of the Catholic Church (Foucault, “Tecnologías” 60).

    8. I base this on the date of the writing and publication of this and other works, such as The Hermeneutics of the Subject. While deep and inconclusive debates have transpired over whether Foucault knew he was seropositive before his 1980 trip to the United States, it would be difficult to deny a possible AIDS infection associated with this later phase of his research, in which he returned to Greco-Roman thought. This is James Miller’s conclusion from his interview with Foucault’s former romantic partner and confidant during those years, Daniel Lefert (Miller 380).

    9. In 2009, I was an interviewer and reporter in Barcelona for the project Migraciones profesionales, oportunidades para el desarrollo compartido [Professional Migrations: Opportunities for Shared Migration], in which I testified to the ways in which a series of health care professionals from South American countries migrated to Spain in hopes of a better life there, debilitating much of the health systems in their countries of origin. In the case of nurses, who undertake much of the care roles in the medical system, almost all the interviewees were women.

    10. We still lack studies of the ways seropositive communities confronted this care, and even on the way certain sexed and feminized bodies have performed various care roles. However, I find it essential to consider these migratory flows from the perspective of Latin American feminism.

    11. I note the high mortality rate among indigenous girls as one example.

    12. Namely the group Mujeres Creando [Women Creating], the Asamblea de Mujeres Feministas de Bolivia [Assembly of Feminist Women of Bolivia], and, above all, the Comunidad Mujeres Creando [Women Creating Community].

    13. Fernando intertextually traverses other texts such as La Virgen de los sicarios (1994), La Rambla paralela (2002), Mi hermano el alcalde (2003), and the five novels that constitute El río del tiempo (published as a single volume in 1991).

    14. Though in this case, in truth, there is no testimony, at least not in the traditional sense: as a narration by a person who survives certain events and who, through one person’s account, encompasses the collective experiences of many other people. It seems to me that El desbarrancadero should be seen more as a hybrid genre in which autofiction incorporates certain testimonial elements.

    15. The following excerpt summarizes, in a way, the body afflicted in extremis by illness: “As Darío drifted into the void, I started to review the list of his possible ills: histoplasmosis, toxoplasmosis, cryptosporidiosis, blastomycosis, aspergillosis, encephalitis, candidiasis, isosporiasis, leukoplakia . . . . Any of these or several of these or all of them together, plus the bacteria and the virus and the Kaposi’s sarcoma. All I knew for sure was that in the very foundation of the imposing medicalpathogenicoclinical building my brother had become, what was there was AIDS” (174).

    16. The novel recounts that his brother Fernando is the only person who knows Darío is seropositive. Later, three other friends find out. The narrator remarks: “The last to hear the news were people from home [Medellín], in the last month, when Darío came back to die” (49).

    17. At one point in the novel, he remarks that one week before he returns home to care for his brother, his family decides to go on vacation, leaving Darío alone with their mother, which prompts the conclusion that the brother isn’t a priority for the rest of his relatives.

    18. Fernando’s actions in the novel are actually more exclusive with respect to his mother (with all the possible metaphors that this figure entails) than to other women. In fact, multiple episodes show Fernando’s collaboration with his aunt, sister-in-law, and housekeeper. This does not refute the narrator’s essential misogyny, but it does allow us to see a critique of the polysemic mother figure, while also articulating a space that seeks to reaffirm an exacerbated male closeness that, as I will explain below, has certain purposes beyond misogynistic exclusion in this novel.

    19. [Translator’s note: in his original Spanish-language version of this text, the author uses the phrase “cuidado descuidado,” which can translate to careless or neglected/neglectful care.] I use the word “descuidado” in both of its senses. First: minimally meticulous with certain bodies, such as women’s bodies. And second: ignored by various discourses in its particularities. For example, the discourse of care that, as I have discussed here, also has a history of crossings and exclusions, marked by the sex/gender template.

    20. I am thinking about how the conversation about the obligatory nature of Pre-exposure prophylaxis (PrEP), which has sparked many debates on care and solidarity in the present day (especially but not only in First World countries), could be more productive if, in addition to involving an analysis of gender-based identity politics, it overlapped with the care of oneself as a bioethical principle—especially when it comes to refusing to justify medical attention to gay men, or men who have sex with other men, who are living “unruly,” “irresponsible,” or “careless” lives. I hope to expand on this reflection in the near future.

    21. Passed just eight years after the commitments enshrined in the Montreal Manifesto of 1989, the Colombian law Decree 1.543 of 1997 defines the terminology relevant to HIV/AIDS and regulates diagnostic activities and free access to antiretroviral drugs, although it does so far less completely for activities of care. This reflects, when it comes to regional legislations like Argentina’s, less attention to seropositive bodies.

    22. In the US, it was nicknamed the 4H disease: for homosexuals, hemophiliacs, heroin users, and Haitians.

    23. As Fernando thinks about how to cure his brother, a mango falls onto his head like an analogy for Darwin, man of science. At other points, however, Fernando uses medicinal remedies (such as cat’s claw from Bazil, a plant that was ironically planted in the family’s yard in Medellín) or spiritual ones (like the soothing palo santo, or bursera graveolens) in attempt to heal Darío.

    24. This scene also appears in Vallejo’s earlier novel, Años de indulgencia (1989), albeit with a plot variation. In this other novel, Fernando says: “My invisible presence withdrew into a discreet corner. They folded the black man, turned over the black man, unfolded the black man” (370), leading us to understand that he was not a participant in the sexual encounter, only a voyeur. Of course, this does not eliminate the sense of exacerbated closeness between their bodies, one veering on incest.

    25. The original phrase in Spanish is “la computadora del coconut,” “coconut” being a colloquial term for the brain. Although this phrase serves as a metaphor for the author’s mind, it remains somewhat ambiguous with respect to a digital file in, for example, an Apple computer.

    26. In chapter four of my book De las cenizas al texto: Literaturas andinas de las disidencias sexuales en el siglo XX, I propose that this text can also be understood as a contribution to (sub)Andean seropositive literatures.

    27. With this analysis, I don’t intend to glorify the male redemption that appears, in some way or other, in Fernando’s character. That would mean glorifying “the tears of the misogynist homosexual,” with respect to what Eve Kosofsky Sedgwick says of heterosexual male tears: “The sacred tears of the heterosexual man: rare and precious liquor whose properties, we are led to believe, are rivaled only by the lacrimae Christi whose secretion is such a specialty of religious kitsch” (191). On the contrary: I seek to understand how sex/gender constructions and novels contain complex itineraries that must be studied using different apparatuses, especially those constructed with respect to fag subjectivity.

    Works Cited

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    • ——— “Una puruma compartida: una revision desde la teoría literaria de la autoría feminist, comunitaria y aymara de Julieta Paredes y la Comunidad Mujeres Creando.” Kipus, no. 37, 2015, pp. 25-54, https://revistas.uasb.edu.ec/index.php/kipus/article/view/677.
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  • Contradictory Heterofaggeneity as a Critical Cuy(r) Tool in Andean Academic Studies

    Diego Falconí Travéz (bio) and Robin Myers (bio)

    A Brief Theoretical Chronicle of Cuy(r)ness

    In 2013, the conference Queering Paradigms V: Queering Narratives of Modernity was held in Quito. This was the second time an international academic discussion of queerness had come to Ecuador. In 2012, two colleagues and I coordinated the colloquium Rethinking Queerness in Latin America, attended by academics and activists largely from Ecuador and the Andean region. This second gathering, held under the auspices of Queering Paradigms, one of the most prestigious international conferences in the field of queer studies, involved a more international call for participation: academics, activists, and artists from the Global North joined their peers in the Global South, sparking a productive conversation on queerness within the Andean perimeter. The 2013 conference was undoubtedly rich in terms of the discussions and working networks forged there. Looking back on this experience, however, the most important part of the colloquium was how it interrogated and sought to translate queer theories and practice generated in response to certain events observed in the asymmetries produced by unequal global geopolitics.

    Indeed, even before the event was organized, certain neocolonial tensions with the leadership became more explicit during the conference, in two different ways.2 The first took place at the inaugural event: Heide Fulton, attaché to the Embassy of the United States, underscored and paraphrased the US commitment to civil liberties, particularly those of “sexual minorities,” and emphasized that this historical defense of their human rights ought to be a model for Latin America to follow. This homonationalist (Puar) “facelift”3 by the US government—justified by USAID sponsorship of the conference—transpired before an audience dedicated to the subject of gender, as well as to its intersections with class, ethnicity, and coloniality; that is, a discourse of diverse, critical knowledge. Fulton’s words constituted a new link in the long chain of US backdoor politics, which has long treated Latin America with condescension and with the desire for control. Thus, despite the US government’s constant and ongoing violations of millions of Latin American people’s rights (including those of sexo-dissident people, and including the rights to movement, personal safety, freedom of expression, a healthy and balanced environment, etc.), a representative of that very government effectively “pinkwashed” realpolitik agendas that are by no means external to academic activity. As for the second occurrence, despite organizational efforts to foment horizontal dialogues in the conference by launching a broad and diverse call for papers (Viteri, Testimony),4 several participants complained that certain people from the activist sphere who could have dialogued with queerness had not been invited.5 There were other complaints about preferential treatment of established queer artists and activists from the Global North over their lesser-known contemporaries from the South, who were offered neither the necessary technical access nor the same reception. Some participants, then, were offended by a double standard, which seemed to differentiate the queer from the Latin American fag/dyke/travesti in measuring the centrality of their exhibition. In this way, the queer discussion in 2013 Latin America sparked interesting alliances and knowledge-exchanges to numerous ends (including to challenge the state’s cis/homo/lesbo/transphobia).6 That said, it also produced hierarchical, subjugating practices that revived old and new fears about queer theory once again: a theory “without any program for political action” (Lauretis); a depolitizing theory (Mogrovejo); an “academic fad” (Sancho); a renovated link in the colonial chain (Lugones); a theory that cannot culturally translate either the US resistance that prompted it or the resignification of the insult “queer” in Spanish (Epps).

    Given this new paradox of queer politics, now within the explosive Andean region, the reaction of an activist group engaged with artistic and educational processes enabled a crucial exercise of loca-lización, which could be translated as loca-lization (Ochoa).7 In it, globalizing impositions were met with local practices that enunciated, in turn, a localized knowledge—without renouncing a strategic international dialogue. There was, we must stress, a general atmosphere of suspicion towards the arrival of queerness in the Andean territory, as remarked after the fact by activist8 Gabrielle Esteban:

    It felt very strange that this conference was being held in Ecuador. Queer Paradigms, if I’m not mistaken. And of course, the FLACSO filled up with people who wanted to know more about the topic. My sense is that there were more people willing to criticize queerness in this environment, in this context . . . That was really interesting. It was like a cold shower for lots of people, but for others it was very refreshing to get to understand queerness from a distance. And I think that was very important in thinking not about queerness with a “q” but cuyrness with a “c,” to start thinking about it from the Andean context. I feel it’s something that still needs to be developed, but it started in that conference.9

    Against this backdrop, I remember (with the caveat that memory is neither exacting nor all-encompassing) that, outside the main hall where the conference was held, in the heat of the indignation over the events described above, an artivist called La Mota said to Gabrielle Esteban, loud enough for others to hear (paraphrasing again), that “this queer theory can go right to hell and it was more important to think of a cuy theory, which would need a cuy(r) manifesto.” This big little gesture, a near-poetic episode that draws on paronomasia and is rooted not in writing but in orality, expressed irritation with and objection to queerness as a term. Defying queerness through cuy(r)ness was, in my opinion, the revelation of the conference: it allowed us to break the false “presumption of translatability” (Shih) which promised that in spite of our different cultural capitals and origins, gender would connect us through queerness to an ethic and a praxis. The intersectional identities and their ensuing privileges/detriments hindered dialogue in the same plane, even in the same language—emphasizing asymmetries concealed by processes of coloniality that, seven years ago, produced numerous disconnects and ruptures between subjectivities of the North and South, academia and activism.

    The Andean cuy(r) proposal, understood as an explicit desire to question queerness, addresses four issues. First, the dissonances resulting from the arrival of queerness in the Global South, caused by the academic and scholarly shield that covers this concept; its lack of attention to intersections of race, class, and coloniality, among other things, shed light on local tensions (Espinosa Miñoso).10 Second, the “failure” of queer translation: bodies from the South cannot fully express this concept (Rivas), which indicates multiple discomforts associated with the globalization of sexualities. Third, the emergence of a place of Andean sexo-dissident enunciation that divided queerness—not as a result of gender alone, but also of bodily, racial, and social displacements in post-colonial contexts that have historically occurred in this area (Cornejo Polar, “Una heterogeneidad”).11 And fourth, the possibility of rearticulating an international dialogue to highlight certain conceptions of queerness, but which, by stressing the incommensurability between sexualities of the North and South, endeavors to avoid implicit understandings of alterities. Instead, it seeks to acknowledge its own colonial limits (Falconí Trávez, “”De lo queer/cuir/cuy(r)”)—a basic starting point in finding spaces for shared political negotiation.

    These four points invite us, once again, to consider the importance of linguistic and cultural translation in the region. At the time of the conference, many theorizations of queer translation already existed;12 however, they didn’t offer sufficient inoculation for those of us who participated in the event to act more clearly, at least with respect to two of the discourses that most hampered the translation of queerness in Latin America: coloniality and neoliberalism (Domínguez-Ruvalcaba). In this sense, several blind spots in queer theory went uncalibrated in their shift from theory to practice, as they were largely gestated in colonial centers, inside the same knowledge-typifying scholarly formats.

    I believe that the Andean context shows us how every hemispheric, international, or global discussion of queerness in Latin America and the Caribbean moves through two types of translation relationships: on the one hand, the translation of queerness “in” Latin America; on the other, the translation of queerness “with” Latin America. Regarding the first, the translation of queerness “in” Latin America, it is essential to consider the different ways in which this word operates (or does not operate) in the region, including the numerous subjective hierarchies in existence, as well as differences between its constitutive countries, cities, and sub-regions. To undertake this complex operation, we must start with the fact that the term “queer,” however unstable it may be in English, is not translated ipso facto into other languages and belongs to a territory still marked by logics of domination, which means it produces an ethnocentric desire for terminological universalization (Venuti). As a result, perhaps queerness itself cannot be translated, but it is certainly possible to “cuirize” translation, that is, to treat translation as a political gesture (Mira) in which the signifier “queer” is contingent. Its defiant gesture is that which allows us to compare it to other words centered in different sexo-dissident subjectivities (loca, puto, puta, marica, travesti; transfeminism, faggotry, etc.) Thus, rather than transferring identity categories, we translate field categories (Sabsay, “Políticas”), which are more useful for political enunciation. In this way, the translation process, more than translation itself, is essential to finding possible frequencies and asymmetries that demand the production of critical and reciprocal works to disassemble the hierarchies implicit in certain binaries: academia/activism, scholarship/orality, and white and mestizo/indigenous and Afro, for instance. Translating queerness “in” Latin America (while acknowledging that this does not involve defining queerness as a template) enables dialogues between people traveling through academia, art, and activism as part of a community, city, or country, but also between countries, through encounters and disagreements that operate in the semantic and cultural movement of queerness.13

    By contrast, the second, queerness “with” Latin America, refers to the relationship between the Global North and South. More than concerning itself with the resulting signifiers and signifieds, it addresses the production of knowledge and the material conditions that make translation, and the circulation of a term like queerness, possible. The Brazilian sociologist Richard Miskolci asserts that queer theories have entirely neglected the colonial framework, “which underscores and privileges that which is created in the United States and Europe, relegating [queer or cuir] work from the South to an ethnographic status or as a resource for case studies” (21). If human movement marks translation (Cantú), and if said movement has been controlled by just a few countries since the establishment of European modernity, we must invariably discuss a geopolitics of queer translation that raises many questions within academia. Would queer people from the North attend a colloquium self-defined as cuir? Should English remain the lingua franca of the Southern academy in order to facilitate dialogues with the North, pushing languages like Portuguese or Quechua, which hinder a South-South dialogue, into the background? Which authors get cited in paper presentations, and in which language? Why do Northern norms of publication indexing, and the pressure to translate into English, seem to carry more weight in the South?14 What basic repertoire of queerness reaches the North in translation as a basis for the discussion? What is the relationship between migratory policies of the North and bodies from the South at the conferences and events we organize, and what effects do they have? What kind of value are we granting the spontaneous translations of non-academic groups?

    Some of these questions remain urgent with respect to regional reflections on queerness, which continue to grow; they betray real inadequacy in the moment not only of fagging queerness but also of dykeing knowledge. Therefore, it is imperative that discussions and translations of queerness, present and future, not only make local and regional sense but also question structures, practices, people, and institutions that preserve the geopolitics of knowledge in the North (and with the complicity of agents in the South). This refers to the fact that certain bodies and their accompanying concepts enter, are translated, and are institutionalized in the Third World without any need for a visa, whereas bodies and concepts from the Third World must struggle to travel in the opposite direction, South to North, bolstering the idea of contemporary barriers: the much-maligned wall on the southern border of the US or the protected borders of Fortress Europe.

    Given these reflections, I find it essential to view queerness in its arrival to the Andes as an old/new episode of the coloniality of knowledge in Latin America (Lander). By this I mean that it is not the first case of epistemic coloniality to be found in gender studies, nor will it be the last.15 In the region, critical tools such as transculturation, baroquization, and cannibalization recall the history of resistance to the cultural assimilation of terms. Moreover, the decolonization processes of Southern feminisms help outline the eventual decolonization of queerness (which, in the process, allows for the cuirization or encuyation of the decolonial) through translations against the grain: translations that disregard the original word; bad translations; or, as suggested by the Argentine academic Leticia Sabsay, translations with potential to produce “confusion and impossibility of dialogue” (Viteri and Castellanos 117). Fagging, dykeing, or travestifying queerness are also actions that resist the colonial legacy in countering grotesque practices such as academic extractivism, homonationalism, and cultural imposition, thus seeking the balanced, reciprocal traffic of bodies and ideas.

    It is within this complex lattice of cultural translations, and with the reflections I have undertaken here, that I intend to recover cuy potential as an act of translating rebellion within and beyond the academic circuit. The shift from queer to cuy(r) that occurred in Quito in 2013 was an impasse of translation—a concept that, as Joseph Pierce remarks, has the power to produce

    desiring reverberations that at the same time generate other forms of seeing, feeling, and understanding different (and dissident) forms of embodiment . . . [an impasse] that aims to undermine the imperial domination of the United States [and Europe] in terms of the production of knowledge—[and] depends on imperfect translations; on embodied proximities, gestures, affects, which in any moment may end in violence, failure, or silence. (31)

    The signifier “cuy(r)” overflows the bounds of translation itself (Viteri, Desbordes), profaning the word that may never be translated in the South, given the instability between the identity and practice of sexo-dissident subjectivities that necessarily multiply its signifieds. In this way, rather than barring the entrance of queerness into the language, cultures, and countercultures exposed to it, the intent is to rearrange the pacts of translatability (we do not entirely recognize ourselves in queerness, we are not entirely alienated from ourselves in queerness), proposing, in the political realm, other-practices of subjectification and action throughout the essential national, regional, and international dialogue that sexual dissidences must uphold.

    The Andean cuy of the activist proposal was a “bad translation” of queerness. Cuy comes from the guinea pig: the cuy, which could be referenced in Spanish as “el cuy,” masculine; “la cuy,” feminine; or “lx cuy,” gender-inclusive, one of the pre-Hispanic animals domesticated by our ancestral communities (Diamond) and subsequently by mestizo communities as well. El/la/lx cuy and its metaphorical use with respect to queerness does not constitute a literal translation (a recurring move in Spain, which at one point sought, with its monopoly on the language, to textually translate this word into Spanish)16 so much as it took up a word (cuy) that is similar enough sonically to parody the term “queer” (cuy…r) and to propose a differentiated signifier and signified. A cuir translation of queer that, through sexual and regional cheekiness, politically distinguishes a series of localized people and practices that refused to allow a post-colonial concept and apparatus, which rendered them circular, to name and universalize their practices as queer. The outcome of this episode, which accounts for the instability of cuy(r) identity in its Andean singularity,17 was that the abovementioned manifesto never arrived. Thus, the cuy(r) promise of institutionalizing protest was fleeting and strategic, which made cuy(r)ness very queer indeed, or perhaps queerness very cuy(r).

    From that day forward, and sporadically ever since, some of us who identify as sexual dissidents—in academia, activism, and art, in moments of togetherness and disagreement, with limited coordination but occasional collaborations—have been considering cuy(r) potentiality.18 “Cuy(r)” does not have one unified spelling: cuy(r), cuy-r, and cui/r may all be used. As a result, its possible appropriation and institutionalization is far more precarious. In the process of writing this article, I repeatedly introduced the word cuy(r) into the word processer, which automatically corrected it as cuy®: both a macabre and an eloquent metaphor for contemporary academia, which so often patents concepts in hopes of making them trending topics—evoking, in turn, the importance of eluding the logic of conceptual documentation. Thus, cuy(r)ness, a contemporary symptom of the unequal traffic in the economy of sexualities, has no future as an identity category, nor as an intent to become an avant-garde fag/dyke/non-binary practice with a mestizo flair (and therefore with the potential for ancestral appropriation). Cuy(r)ness would not represent the Andean region in the international queer space. Rather, it would appear as a questioning gesture, inscribed into a contradictory postcolonial history of gender in the territory of a Latin America that strives to become Abya Yala.

    Indeed, this curious word has made its way into the current debate (almost as if it were digging a little tunnel underground) and served as a catalyst for discrete thoughts and actions that have collaborated with interesting processes in different spaces. Without any intent to be prescriptive, exclusive, or systematic, I will put forth several ideas-in-progress, which I have deliberately decided not to develop in detail—both because this would exceed my capacities and because to do so would mean pivoting from an individual discourse toward certain ideas that outstrip both the scholarly and the personal; that is, pressuring cuy(r), cuy-r, and cui/r transience into becoming cuy®. In this sense, as Shih remarks, there is real danger in seeking to monopolize the signifieds of a signifier, particularly one still in the process of plural signification. I am confident that other people and collectives will continue to develop some of these ideas in the future.19

    Meanwhile, I will present several possible subjects that invite broader debate, and which, viewed in terms of the power of the cuy metaphor, I feel have potential for political impact.

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    Cuy anticoloniality, since the cuy is an animal designated mostly for human consumption, sparks horror in certain Westernizing eyes, which view hamsters or guinea pigs as pets; this makes it possible for a veiled ethnocentrism to insert itself. El/la/lx cuy underscores the contradiction of the Global North, the region that has imposed and maintained ecologically harmful lifestyles, which nonetheless views other means of interacting with nature in a condescending and Eurocentric way. An analogous case that may help us consider the discomfort caused by cuyness is that of the Kwaio people in the Solomon Islands, studied by the Australian anthropologist Roger Keesing. In his ethnographic work, Keesing recounts his horror when he learnsd that this population ate dolphins, which led him to tell the community that such animals were intelligent mammals and therefore shouldn’t be eaten. “Don’t eat that thing! . . . They’re like people, not fish! Look at its blood—it’s red and warm, like ours!” (18).20 Ironically, the animality/humanity divide was essential to the emergence of anthropology as a hegemonic discipline (Muscio 95). That is, the vision that privileges the Western human being over other beings in nature (which coincidentally makes the white European subject, the “non-savage,” more human rather than less) shapes a form of knowledge that serves to impart a “civilized” relationship between people and their environment. Emphasizing these paradoxes through powerful images, such as a platito de cuy,21 is important as a way to reveal certain anxieties in the Global North regarding their desire to discipline bodies.

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    Cuy promiscuity: with their voracious sexual practices, lxs cuyes can help reflect on and translate particular politics of desire in certain human populations of the region. The metaphor of the cuy allows for a departure from the idea of the productive, cisheteronormative body by encompassing forms of humanness associated with animality. Although he does little to question queer coloniality, Gabriel Giorgi argues that certain uses of the sexo-dissident body “also challenge species-belonging: leaving normative gender is always, in some way or other, a means of leaving the species; the recognizability of the human species involves having a legible, identifiable gender” (7). Kelly Perneth, the Afro-Colombian activist who lives in Ecuador, remarks on the need to call queerness cuyness:

    [calling] it ‘cuy’ through an intensely animal relationship, which has always been a way to satirize and represent Latin America and the Caribbean. Cuy/cuirness had more in common with its own quests, with agency toward re-presenting ourselves/de-enunciating ourselves from the outer edges of gringo and European centrality . . . Cuy for the Andes. Cuir to understand and define oneself as part of the Caribbean. (Perneth, Conversation)

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    Perhaps this cuy animality, associated with the sexual, can lead to translating “queering” (a verb that describes actions of political re-signification) as “encuyar”: a verb form entirely absent from the RAE, but certainly present in social networks as a way to describe rage, tenderness, and eroticisms from a playful perspective enabled by this sexed animal.22

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    Cuy bodily chaos may invite us to rethink both the potentialities of the flesh and certain sex/gender emancipations/impositions resulting from scientific discourse. In this sense, we might turn to the way in which researchers Charles Phoenix, Robert Goy, Arnold Gerall, and William Young analyzed the results obtained from administering androgens to guinea pigs and observed the changes in their development and sexual activity. This research made it possible to “think,” through an animal’s body, about the complex components of what we define—automatically, in a limited and binary fashion—as “man and woman” in the human body, and which articulate a kind of gender destiny. Their study helps scientists to continue establishing the endocrinological truth, insofar as it promises to approach gender through science-based interventions and protocols. Nonetheless, science itself can re-articulate mechanisms of domination and inequality resulting from coloniality in which some bodies—non-binary bodies, for example—are disciplined from a new normalizing destiny. According to Marlene Wayar, contemporary medicine involves “a biomedical construction of happiness,” to which this travesti theorist responds: “The meaning of this [biomedical] construct must be challenged. Who builds it and why,” specifically in order to question hormonation as a destiny for trans people (V. A. 53-54). This questioning invites us to reflect on other health paradigms. For example, in the Andes, the concept of buen vivir, good living, associated with the native principles of the Sumak Kawsay:23 as a case of intercultural medicine (in which two concepts of medicine and of life may coexist without one opposing the other), and as a way to contemplate wellbeing and other forms of bodily becoming that do not heed the mandates of Western medicine as the only option.

    In this economy of images and meanings in which science and the law continue to articulate discourses of truth, it is worth acknowledging that WikiHow, the tutorial division of Wikipedia, has a guide to overcoming the “difficulty of determining the sex of [a] guinea pig” (Elliot). This references the cuy’s characteristic elusiveness to the categorizing human eye. In numerous ways, a cuy is a contemporary catalyst for viewing this animal not only as a guinea pig or cavy, a physical repository for scientific experimentation, but also as a non-human animal.

    This idea may help us, in turn, consider other-signifiers in the contexts of health, sexual and reproductive rights, and living with dignity.

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    Cuy anality: among the primary images of the cuy in the Andes are depictions of its body impaled on a stick from anus to mouth, or vice-versa, which allows us to think in radical ways about a destiny of fatality and fear, inserted into the cisheterocentric perspective. The use of the metaphor of anal fatality, developed in queer theories from the North (Bersani), allows for the assembly of anal-ogous uses located in the Andes, in which the ass, as a site of shame, becomes a site of pleasure and empowerment (Cornejo). This idea is expressed in the Quito-based collective PachaQueer in their performance Ano-Sober-Ano (a play on words with ano, or anus, and the adjective soberano, sovereign), accompanied by the exhibition Ano-nimxs (“anónimxs” would be the gender-inclusive form of the adjective “anonymous”), which proposes to “reclaim the power of our cuerpas [a feminized adaptation of the word cuerpos, bodies] as a mechanism of liberation, one that allows us to cuyrify practices, identities, and imaginaries, and especially one that invites us to rethink individual and collective sovereignty, and its permanent cessation to states and institutions (PachaQueer). Likewise, Kelly Perneth, through lesboanti-racist positions in the Andes, seeks to decenter the anus as a way to acknowledge the gay man or fag (“Cavidades”), incorporating the anus as a key organ for pleasure and sexo-dissident thought through the concept of diva-cagación (a play on words with the verb divagación, which means wandering or digression, and the verb cagar, to shit). Forms of sex/gender disobedience and an amplification of the possibilities of the flesh.

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    The shift in cuy humanist/environmentalist paradigms makes it possible to revalue ancestral modes that recognize nature as a living subject and challenge the colonial hierarchy that positions human beings at the center of the world, as well as a return to rurality, questioning urbanity as a symbol of a better life. In this sense, interventions from the indigenous world into Western views are key. As Nina Pacari clarifies:

    According to the indigenous worldview, all beings in nature are invested with energy, which is samai, and are therefore living beings: a rock, a river (water), a mountain, the sun, plants; in short, all beings are alive and they too have families, feel joy and sorrow just like human beings . . . We are all part of a whole, and even though we are different, we are complementary, we need each other . . . Many readers will believe that this way of thinking borders on folklore, or that it’s a matter of the indigenous past. Not so. Tradition keeps thought and its resulting practice alive. Indeed, the application of this concept is what has made it possible, amid the destruction unleashed by developmentalism and modernism, for eighty percent (80%) of biodiversity in Latin America to exist in the territory of indigenous peoples. (130-131)

    The reflections resulting from ancestral Andean worldviews have had political consequences: for example, the fact that the Constitution of Ecuador acknowledges the rights of nature has illustrated the importance of native thought at work in an ethical shift in the globalizing paradigm. Contemplating fag-futurity, without having to sift it through heterocentered Latin American reproduction or the dystopia and submission to pleasure of Northern gay subjects, may find support in a respectful engagement with ancestral worldviews.

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    Cuy dialogue, which takes place in the act of eating, can enable forms of encounter between mestizo (and white) communities and indigenous and Afro-descendant communities, without appropriation by the hegemonic white-mestizo discourse. Seen through this lens, it is impossible to think of cuyness without ending up in the intercultural paradigm that dispenses with multiculturality, in which diverse cultures gather under the umbrella of the hegemonic culture-—Western culture—to assemble themselves through anticoloniality. Viewing interculturality as a still nonexistent project, one that asserts itself as a collective construction of people and forms of knowledge (including those associated with gender and sexuality), prompts considerations of “a sociopolitical process and project addressing the construction of new and different societies, relations, and living conditions” (Walsh 140). Given the globalization of LGBTI identities, intercultural dialogues are essential, as they nourish the critical formation of and collaborations within sexual dissidence.

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    Cuy emotion: the means of representing this animal may help us consider new kinds of affect and interrelation among dissident communities. In this sense, the reflections derived from feminisms, faggisms, and travesti thinking proves essential: they seek to disassemble certain forms of academic, activist, and artistic action that, in the belligerence against the cisheteropatriarchal regime, have activated careless forms of action. Viewing tenderness as a radical mode of care is crucial in reformulating the actions and affects of different activist spaces. Likewise, the act of politicizing negative emotions, such as resentment and anger, may produce a localized knowledge that does not so much avoid feelings that might depart from reason and good judgment as it understands the value of affects in the production of knowledge.

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    Cuy anti-racism: the genealogies of subjectification in the conquest-era Spanish language with respect to “other races”; for example, the word “mestizo,” used to identify a mix between white and indigenous “as contrary to nature as that other unquestionably familiar example—donkeys crossed with horses—” (Caillavet 312). The example of “mulatto or mulatta, words rooted in the mule, a young undisciplined animal” (Segura 18), speaks to the anxieties harbored by the white First-World body on purity and control. Cuy(r)ness as a present-day response in Andean Spanish can challenge policies of castes and colorisms in a way that defends animality and flirts with anti-racist proposals. I believe that understanding and not-understanding queerness, rather than parodying it through cuy(r)ness in order to arrive at certain critical applications, has proven to be an interesting means of appropriation and precarious movement. Without erasing colonial remnants, it has articulated a productive concept within the local sphere, which has successfully produced critical positions that forge a discrete and more equitable international dialogue on the subject of dissident sexualities. A promising and contradictory form of loca-lization that does not renounce the exchange of knowledge, but is protected from neocolonial structures and dynamics traversing academia, the art world, and activism. Below, and in response to the trail of the cuy(r) gesture that aspires to a broader root system for queerness, confronting the universalizing rhetoric of globalization, I will present a theoretical approach that seeks to cuyify contradictory heterogeneity, a key concept for Andean and Latin American literatures. Revisited through gender and decolonial knowledge, this concept can help us better understand the sexo-dissident writings of this region.

    Contradictory Heterogeneity: The Potentiality and Sex/Gender blindness of a Key Concept

    The Andean space is characterized by chasms that speak not only to the region’s rugged mountain peaks and plains but also to stark cultural precipices. Before Spanish conquest, the coexistence of various populations made for complex societies, articulating particular logics in which power was forged: sometimes with force, sometimes with reciprocity (Murra). By contrast, Spanish colonization imposed a cultural system—the Western system—that caused grotesque asymmetries. They made the abovementioned chasms unbridgeable and prolonged them in time, even after national independence was secured across the region. Thus, a series of paradoxes appeared when indigenous, Afro-descendent, mestizo, and black bodies and subjectivities had to coexist under the hegemonic Western cultural umbrella, which reduced multiple cultures and their diverse subjectivities to the modern paradigm’s pretension of singularity.

    Antonio Cornejo Polar was likely the most important Andean literary critic of the past century. He translated this historical quandary—the chasms and their structural and subjective consequences following the instatement of the Spanish colonial regime—into the Andean literary field in order to study how these profound cultural and subjective contradictions appear in regional texts, acknowledging the impossibility of unifying what is complex and diverse into a single concept of literature. His revelatory theory had such impact that it became a model, an agenda, which provided a useful interpretive key for engaging with other Latin American literatures (“Para una agenda”). In this respect, Cornejo Polar remarks:

    Latin American literary theory works on an illegitimately shortened oeuvre . . . Oral literatures in native languages and even in popular Spanish-language literature, whether oral or written, are banished from the realm of national literature . . . This expresses the universalization of the cultural canon of dominant groups . . . The entire process reveals the failure of the Latin American bourgeoisie. (“Unidad” 80-81)

    To better understand the different ways in which Andean cultures are reflected in literary texts, Cornejo Polar proposed a key concept: contradictory heterogeneity (Escribir). He defines this concept as “processes of producing literatures in which two or more sociocultural worlds discordantly intersect . . . making them scattered, fractured, unstable, contradictory, and atypical within their own limits” (10). These literary texts, even in following the Western model, cannot erase native cultures, popular knowledge, or orality from their pages, as these elements are part of their context and its aesthetics. Andean texts often symptomize the complex cultural coexistence that seeks to reduce heterogeneity to one single thing, spilling forth a series of incongruities and paradoxes that add complexity, texture, and richness to their content.

    Based on this conceptualization, Cornejo Polar also proposes complex processes of subjectification without yielding to a deceptive, assimilationist mestizo identity/ideology that absorbs different cultures in a de-problematized and utilitarian way (Cornejo Polar, “Unidad”; Sanijnés). Instead, Cornejo Polar presents a heterogeneous and contradictory subjectivity:

    A plural subject that undergoes different experiences in discontinuous temporalities, associated with diverse cultures . . . that recognizes the unviability (and even illegitimacy) of a model that collapses what is multiple, diverse, and inconsistent into oneness . . . A new textual subject . . . whose single presence, however intermittent and subordinate, substantially alters the order and limits of the literary space of Andean nations. (Escribir 43, 197, 200)

    In this way, we find a rigorous project that illuminates the antagonistic coexistence (in both the texts and bodies) between native and Western, learned and popular, hegemonic and peripheral—which, in their historical evolution, have created a cultural system and subjectivities that are different and even opposed to their European counterparts.24 These include paradoxes, discordances, and forms of violence reflected in literary and artistic representation, and they offer their own record of Andean and Latin American cultural products. Moreover, this conceptual apparatus has far more density in explaining different phenomena in the Andean region than other concepts do, for example, baroquization (Echeverría), hybridity (García Canclini), or transculturation (Ortiz). In the words of Mabel Moraña, it is “a call to the processes of cultural translation” (xii) that have been relevant to the Andean region and its own logics since the colonial period.25

    To construct his theoretical framework, Cornejo Polar states that there is an initial moment, located today in the time-space of myth, that allows us to understand the start not only of colonization but also of heterogeneous and contradictory literatures and subjectivities. This is an episode related in the chronicles of various authors, and it reveals the beginning of the end of the Inca civilization: the dialogue between Atahuallpa and Valverde the priest. In it, the clergyman gives a Bible to the Andean monarch, telling him that it contains the word of God to see how he reacts. Atahuallpa takes the book and brings it to his ear: his cultural system is rooted in orality, which is the means of access to the divine word. Hearing no response, he tosses the book aside—an act of sacrilege in the priest’s view. Valverde orders Pizarro, the most “successful” conquistador in the area, who was hiding in the bushes, to attack the Inca army and capture Atahuallpa. Here, in the impossibility of reading and writing in the lettered format, we find “the history of the failure of the book itself” (Cornejo, Escribir) when it comes to containing the diverse body of regional knowledge: the native sovereign and the entire indigenous population are apprehended, the dialogue is broken, and writing is imposed over orality.

    I would like to explore the value of Cornejo Polar’s conceptualization in order to consider the aesthetic and political possibilities inserted into Andean literary texts and subjectivities, but also to point out a blind spot in his proposal: gender, which does not appear as a category of his analysis. Accordingly, my study strives to carry on an Andean tradition of resistance to totalizing views by criticizing, precisely, the sex/gender universalization at work in Cornejo Polar’s contradictory heterogeneity—a concept that points to a false cisheteropatriarchal universalism, as I will explain below. By analyzing, questioning, and making the term mutate, it is possible to forge a dialogue with the cuy(r) proposals of sexual dissidence in the region by contemplating politics of queer destabilization, especially those centered on racialized bodies, even if produced in the Global North.

    To do so, I suggest that this episode—the dialogue between Atahuallpa and Valverde, rooted in the epic, a traditionally masculine genre—proves insufficient in considering a principle as complex as contradictory heterogeneity. Which means we must turn to another incident in the period: the burning of the sodomites. Indeed, certain colonial chronicles recount how the Spanish conquistadors exterminated entire populations for the heinous sin of sodomy, a term that grouped together a series of practices and simultaneously criminalized them (Jordan); we may view this event as a gender genocide. Take, for example, the account of Pedro Gutiérrez de Santa Clara, which describes the extermination of the natives on the coast of present-day Ecuador:

    With these wicked men having gone so long without women, and the devil himself having tricked them and blinded them and distracted them from natural reason, they engaged in drunken revelry, in which they began to employ the heinous sin . . . Juan de Olmos, a neighbor from the village of Puerto Viejo, burned a great many of these perverse and diabolical Indians, as the high Justice he was at that time, although the people were under his jurisdiction, so that they would be parted from this pestiferous and diabolical vice, and never took advantage of the authority still vested in him. (317-18)

    This is a rich account of sexual other-subjectivities (named by the conquistadores as sodomites after the sin in question) is itself uprooted with brutal violence by colonization. Ironically, the only remaining record of these lifestyles is this chronicle, a text full of nooks and hideaways, vacillating between history and fiction, which buries the native subject altogether. Unlike the episode of Atahuallpa, the incident of the sodomite-burning was not reconstructed by any genre, literary or popular, nor was it theorized. Its long suppression has only now come to an end, thanks to the rise of gender studies.

    If the act of tossing aside the book that cannot be heard is the foundational moment that marks the bloody imposition of the Western writing system over the native one, the burning of the sodomites is the act that represents the violent annihilation of a broad system of gender that, from the West to the Andes, renders the sodomite body to ash—”sodomite” being an adjective that inexactly describes certain homodesiring and non-binary identities.26 Thus, the imposition of writing over orality is parallel to the destruction of a broad sex/gender cultural system that, through fire, becomes dichotomous, cisgendered, and heterosexually obligatory (Benavides; Horswell). On the one hand, the book becomes the receptacle that monopolizes culture and seeks to replace orality; on the other, the cisheterosexual body monopolizes gender performativity (Butler), seeking to silence non-heteronormative practices and bodies dissenting from the gender binary. However, despite the imposition of writing, the book cannot be constituted as a totalizing reality of knowledge in the Andes, which leads contradictory heterogeneity to appear as the guiding force of Andean texts. The lettered text reveals interferences and contradictions with orality and discordances with whiteness/mestizaje that must also often grapple with indigeneity. By this same logic, the anti-sodomite fire, however “successful” in destroying pre-Colombian subjectivities deemed heinous, fails as soon as it tries to contain the possibilities of the body: despite the gender binary and mandatory heterosexuality, multiple colonial texts (and later texts) will address the persistence of varied bodies and desires disobeying the impositions of the West.

    Cornejo Polar did not consider the impossibility of uniformizing culture through the hegemonic sex/gender model, even when he had the opportunity to do so27—probably because his own site of annunciation did not allow him to perceive the patriarchy as a political system (Millet), and therefore also part of culture. This approach means that his theory is based on heterogeneity, but also in heterosexism, which exacerbates the contradiction that he himself put forth. Indeed, the multiple subjectivities of the Andes are forced to live not only under a hegemonic cultural model but also under a heteronormative, patriarchal, and cis-sexist regime. This too is present in Andean cultural roots. Heterogeneity is multiple, complex, and contradictory. It accounts for varied forms of life and cultural documentation. Consequently, it should include the diverse ways in which the body and the cultures it embodies become written texts. However, it would seem that heterogeneity can only be contemplated in patriarchal terms, as the social contract, signed in the age of modernity, treats heterosexuality as mandatory (Wittig), and the man/woman sexual binary is imposed as a universal law, especially through science (Fausto-Sterling).28 Thus, the rich concept of heterogeneity loses its power. This matter grows more evident with the study of Andean sexo-diverse and sexo-dissident jargon, which uses the shortened form “hétero” or “hetero” as a synonym for a heterosexual person. As a result, for example, Frau Diamanda/Héctor Acuña, a travesti artist from Peru, asserts that the shortened form hetero “only speaks to heterosexuality, losing its geometric/spatial quality” (9).

    To resolve this omission, this new chasm overlooked by Cornejo Polar, I find it important to revisit his concept in order to properly understand the vast fabric of bodies and sexualities that is the Andes and is expressed in its literature. To do so, I propose a mutant concept, derived and diverted from Cornejo Polar’s, that accounts not only for the cultural complexities of sexuality but also for the various sites of enunciation required in contemporary academia (Haraway; Mignolo, “Posoccidentalismo”), an important antidote for protecting critical thinking from universalist aspirations. In this sense, it is crucial to sodomize, faggify, dykeify, travestify, encuyify contradictory heterogeneity so that it may enunciate certain peripheral and nonglobalizing sexualities (somewhat different from LGBTI sexualities)—which in turn will help us think of/from a fag register, a butch register, a puto, cola, playo register, as well as an Andean, Abya Yala-ist, and Latin American one. My proposal, likewise loca-lized, is to consider a contradictory heterofaggeneity: a fluid, parodic concept that allows us to grasp the complex cultural coexistences that view the sex/gender construct as nodal in regional literatures.

    Contradictory Heterofaggeneity: A Cuy(r) Approach Through Literary Theory

    As a fag interested in discussing fag subjectivities, I propose the concept of contradictory heterofaggeneity. I do so in order to loca-lize my own knowledge, which does not claim to be universal but only subjectivized, and which is inscribed within a critical framework (not without its tensions) that links gender and anticoloniality. This concept, following this perspective, mutates depending on who enunciates it: a non-heterosexual woman might speak of a “heterodykegeneity,” a Costa Rican person might refer to a “heteroplayogeneity,” a person with a disability might comment on a “heterocripgeneity.”29 The possibility of discussing unfixed subjectivities that change according to their complex intersections with race, class, desire, nation, or disability status, forges critical, opportunistic, and productive dialogues with queerness. In this sense, I should mention that heterofaggeneity can (and must) operate as an intradiegetic concept (within the literary text). In addition to loca-lizing knowledge, this concept enunciates certain means of interpretation in dissonant characters, narrators, or spaces with respect to more globalized LGBTI identities and narratives. In analyzing the narrative of an intradiegetic character—for example, Joaquín in La noche es virgen [The Night is Young] by Jaime Bayly—we might consider a characterization and even a narrative structure of heterolimpwristedgeneity. In the case of literatures beyond the Andes, we might think of Manuela in El lugar sin límites [The Limitless Place], a classic novel of José Donoso’s region, in discussing a contradictory heterotravestigeneity. Such phenomena make it impossible to read these works unquestioningly, viewing these characters and narrations as gay or trans without needing to follow another analytical route (along the lines that “queering” suggests) that accounts for a series of intersections and agencies marked by the existence of regional chasms expressed in different texts.

    Contradictory heterofaggeneity seeks to insert gender, especially from a place of sexual dissidence,30 into a theoretical debate that has been far too “hétero.”31 In this sense, the concept seeks to explain that gender categories and sexual binarism are rooted in colonization; as a result, they are not immutable, ahistorical realities, but are inscribed into bodies and texts. Precisely by analyzing the interaction between coloniality and gender, heterofaggeneity can reveal a complex system marked by multiple and often aggressive contradictions in which chasms of class, race, and sexuality appear in the cultural texts of the region. In addition, it has the potential of positioning fag, travesti, dyke, cola, and touched-by-thunder subjectivities and examining their paradoxes in order to loca-lize the debate through concepts and practices beyond the global identity-based traffic of possible sexualities. In the case of regional literatures, for instance, this concept shows a system in which complex subjectivities coexist. Beyond traditional dichotomies such as written/oral, lettered/popular, and Hispanic/native, this system incorporates—never so aptly put—other pairs stemming from the agency of the flesh, such as hetero/homo, man/woman, cis/trans, Hispanic/native/Afro. Therefore, it is a concept that draws on a consideration of affects and illness. But it is also nourished by other cuir ideas, including, to mention just a few: the valuation of loca-l sexual forms, the strategic use of theories from the North, and the aesthetic and political register. It feeds, too, on other de-colonial materials: the changing notions of culture, interculturality, and the decolonization of knowing and being. I believe that this amalgam of knowledge could enact an analysis worthy of the Andean regional reality.

    In my study of twentieth-century literatures in the Andes (De las cenizas), I explore texts and authorships from the area that exhibit insurmountable paradoxes with sexual dissidences—and their respective intersections of race, class, and coloniality—at their center. Hence, I have gone on to consider this concept as a means of explaining the complex aesthetics and actions present in texts and authors from this region. For example, the lettered literary canon has defined Pablo Palacio as the author who initiated the homodesiring model in Ecuador and probably across the region, even though the homosexual character dies a violent death in his texts (Serrano).32 This is nonsense in the very conception of what the rule ought to be, at least from a pedagogical perspective; a rule, that is, that seeks to impart the values that should remain in a society (Mignolo, “Los cánones”). When we understand that a classic author from the region puts forth a hidden homosexuality that is immediately annihilated in his texts, where orality and writing intersect in a state of conflict, this is a case of contradictory heteroviciousgeneity.

    For his part, in his novel La noche es virgen, the bisexual Peruvian author Jaime Bayly, who has tended to align himself aesthetically and politically with the most hegemonic Western ideas, articulates a narrative in which intense homoerotic desire is presented through a loose, indirect discourse that simulates orality. Meanwhile, his presentation as a proper heterosexual man is described through direct discourse. This fragmented use of language, also present in other novels by Bayly, enunciates a politics of desire in which his characters—who vacillate between being homosexual, gay, and bisexual—are continually associating themselves with mestizaje as a whitewashed reality that brings them into contact with the United States and Spain. At the same time, this reality distances them from the fag and street cultures of Lima, with whom the more affluent characters pursue sexual exchanges.33 An example, in short, of contradictory heterobigeneity.

    Another illustrative case is that of Julieta Paredes, who has been part of feminist collectives such as Mujeres Creando [Women Creating] and Comunidad Mujeres Creando [Women Creating Community]. She has written poetry and essays, both lettered genres—but also worked in graffiti and audiobooks, both popular subgenres, from a collective perspective, tearing down the Western idea of individual authorship and emphasizing a communal, lesbian, Aymara feminism. Yet she writes in Spanish, not Aymara, due to the patriarchal violence inflicted on her body (Falconí Travez, “Entrevista”), refuses to be defined as a poet, and, in recent years, has been involved in episodes of abuse committed against her community of women, all questions that characterize a contradictory heterodykegeneity.

    In his novel El desbarrancadero [The Cliff], Fernando Vallejo explores the peripheral place of Colombia, a sub-Andean territory (Arellano), in the history of the struggle against HIV/AIDS, by revealing the dehumanizing treatment of seropositive people in the Global South. In this auto-fictional text, which is intertextually linked to his other novels, he establishes a difference between, on the one hand, certain white and mestizo bodies, for which he cares through the meticulous protection of his writing,34 as well as the animals he deeply values—and, on the other hand, other racialized, feminine, or precarious corporealities, ravaged by a more oral use of the language. This, then, is a clear case of contradictory heteropillowbitergeneity.

    Finally, in two texts, Adalberto Ortiz recovers a being, La Tunda, hailing from the mythology of Afro-Pacific oral and literary cultures of the northern Andean region, thus tightening the boundaries between writing and orality. La Tunda, who abducts children to change their personalities, is depicted as a sexually voracious entity that oscillates between masculine and feminine, and which connects Afro-descendant and Montubian populations. This figure constitutes a proto-queer character who does not require queerness in order to exist, albeit with patriarchal overtones that perpetuate the culture of female rape and express regional contradictions. What’s more, La Tunda carries out “tundifications,” actions that subjectively and sexually transform people and may be considered a kind of queering. Ortiz’s literature assembles, then, a contradictory heterobattingfortheotherteamgeneity that can be dis/associated from/with queer thinking. Contradictory heterofaggeneity and all its variations are an interpretive key that can be applied to more than just literature.35 However, in literary and oraliterary texts, as well as in authorships of the Andean region, it finds a loca-lized analysis toward understanding sex/gender contradictions caused by the imposition of coloniality, which has continued in numerous ways into the present.

    Colaphon

    Katie King remarks that queer theory is contingent in transnational contexts, while Judith Butler asserts that queerness is “never fully owned” (228), needing to remain in that place of uncertainty in order to ensure its critical possibility. Likewise, in their volume on understanding queer translation, Epstein and Giller state that “queer translation theory is able to point up, and to a certain extent shrilly parody, the constitutive incoherence of the totalitarian thinking through which the dominant ideology reaffirms itself.” Thus, unlike most ideas coming from the West, which seek to enthrone themselves with knowledge, certain seminal voices in queer theory have made use of mechanisms to contextualize it, rename it, and even discard it to keep from articulating a totalizing definition of bodies and sexualities. Despite this good will, other authors more attuned to coloniality have remarked that certain postmodern concepts in Latin America, once they are “shopworn” or “out of fashion” in colonial centers, have a “profitable second life” in the region (Beverley and Oviedo, 1995), thus losing their power or initial effectiveness and reinstating the colonial episteme. With such precedents in Latin America, where several cultural translations of queerness have been published (Rapisardi; Rivas; La Fountain-Stokes), and faced with the eternal dilemma of linguistically and culturally translating the concepts gestated in the West, perhaps it would be better to “tundify” translation itself. Contradictory heteromecogeneity, heteroputogeneity, and heteromariposóngeneity are, precisely, anti-universalist attempts to exceed the semantic translations of queerness by taking sexo-dissident subjectivity and action into account (queering, in other words)—and without overlooking the global geopolitical inequalities that, in spite of everything, must not halt strategic international dialogues.

    Like all concepts that begin in the heart of theory, mine seeks a sense of continuity to measure its worth. Nonetheless, its very mutability according to the site of sexo-dissident enunciation, as well as the very genesis of its conception, impede both its stabilization and its certainty. Just like the cuy(r) manifesto that was never written, it is highly probable that the concept of contradictory heterofaggeneity, with its possible variants and routes, will be more a symptom than a model of precise application. And so the outline I have presented here is a queer concept, albeit with a cuir and especially a cuy(r) genealogy that better explains a purpose and a possible disorganizing, politicizing utility of sexualities—even (and time will tell) that of being a fragmentary, mutating, “failed” concept (Halberstam). A concept that served only to take stock, once again, of cultural chasms, and the difficulties of unifying translations to define the vast history of sexualities in the Andes and across Abya Yala.

    Diego Falconí Travéz is an Associate Professor at the Universitat Autonoma de Barcelona, and Professor at the Universidad San Francisco de Quito.

    Robin Myers is a poet and Spanish-to-English translator. Recent translations include Salt Crystals by Cristina Bendek (Charco Press), Copy by Dolores Dorantes (Wave Books), The Dream of Every Cell by Maricela Guerrero (Cardboard House Press), The Book of Explanations by Tedi López Mills (Deep Vellum Publishing), and The Restless Dead by Cristina Rivera Garza (Vanderbilt University Press), among other works of poetry and prose. She was double-longlisted for the 2022 National Translation Award in poetry. She lives in Mexico City.

    Notes

    1. This article originally used a non-unified form of the word cuy(r), which is sometimes written as cuy-r or cuy/r. However, in response to an editorial request, I have chosen to use the form cuy(r) throughout, adhering to the original phonetics of its formulation. First published as “La Heteromaricageneidad Contradictoria Como Herramienta crítica cuy(r) En Las Literaturas Andinas.” Revista Interdisciplinaria De Estudios De Género De El Colegio De México, vol. 7, no. 1, July 2021, pp. 1-39.

    2. The 2012 colloquium was originally organized by María Amelia Viteri, Santiago Castellanos, and myself, with support from our respective academic institutions (FLACSO Ecuador, San Francisco University in Quito [USFQ], and the Autonomous University of Barcelona [UAB]). Initially, the 2013 conference was meant to be a continuation of the colloquium, but due to impositions we found expressive of “civilizatory” mandates (a kind of queer FMI or FIFA that demanded numerous requirements in order to hold the event in Quito) from the leadership team at Queering Paradigms, Burkhard/Bee Scherer, both Santiago and I decided to leave the organization, although we did attend the event and participate in several activities.

    3. All Spanish-to-English translations throughout this article are Robin Myers’s.

    4. María Amelia Viteri, one of the organizers, states: “Queering Paradigms V (QP5): Disrupting Paradigms was held for the first time in the Andean region and in a Spanish-speaking country, Ecuador. In hopes of understanding how queer perspective can pose alternative conceptions of modernity, QP5: Disrupting Paradigms interlaced horizontal academic dialogues with and through art, as well as a conversation, articulation, and theorization of art’s impact on this discussion—non-antagonistically combining activist strategies and academic concerns, for example. Besides bringing art into the academy, QP5 served as a bridge between activism and academia, delving deeper into the influence of the arts. We were accompanied by international activists on the global level; as for the Americas, we invited Lía García (Mexico), Carlos Motta (Colombia/NYC), Malú Machuca Rose (Peru), and Felipe Rivas and Raúl Martínez Quiroz (Chile) to converse with Ecuadorian activists such as Elizabeth Vázquez, Jorge Medranda, Leticia Rojas, Sara Solórzano, Diane Rodríguez, Mariefranci Córdova, Manuel Acosta, and PachaQueer, among many others” (Testimony).

    5. Gabrielle Esteban, an important trans activist in this narration of cuy(r)ness, remarks: “Besides, I crashed it [laughter]. That was one of our critiques: they didn’t contact organizations. It was an academic event, but we activists weren’t invited because we didn’t communicate from that place, from queerness.”

    6. Rafael Correa, Ecuadorian president and self-declared leftist who facilitated certain social advancements during his administration, took continual actions to silence feminist groups, especially in response to the call for the de-penalization of abortion that criminalized hundreds of women. He also articulated forms of violence with respect to sexual diversity and dissidence. On his Saturday address of December 13, 2014, he criticized “gender ideology” and said “enough with men looking like women and women looking like men! . . . don’t impose that on children . . . I’d rather a woman look like a woman and a man look like a man . . . this ideology is incredibly dangerous . . . it destroys the foundation of society, which remains the conventional family.” At the time of the conference, it felt important to hold critical dialogues, as the president’s high popularity due to certain anti-imperialist and social justice-oriented actions made it difficult to understand, from the outside, the complex situation facing feminist and sexually diverse people in Ecuador. This also points to the challenges of organizing conferences with national funding if the Chief of State himself, in this case, held personal beliefs so hostile to gender and maintained such ironclad control over national resources.

    7. The word loca has multiple meanings associated with gender. For example, a loca may refer pejoratively to a liberated woman, a homosexual man, or a travesti person. The word “localization” plays on the word “localization,” which traditionally refers to the positioning of something. In the case of “loca-lization,” this term is situated in a terrain of counter-hegemonic, transfeminist, sexo-dissident knowledge as an alternative to globalization. Loca-lization may be translated as a form of queering perspective or queer-situated knowledge, thus situating itself in a decolonial Latin American episteme.

    8. In the original Spanish version of this text, I referred to Esteban as “lx activista” and incorporated sexo-dissident movements’ proposal to use the letter “x” instead of the “o” or the “a,” at least for subjectivity-designating nouns, in order to go beyond the definition of masculine or feminine. That said, I recognize the possible inconsistencies that may arise and hinder the reading of this written form. As an apocryphal mode, currently without any chance at formal establishment, it seeks to break with the binary of the Spanish language in academic writing-a matter I believe is essential in helping us consider the linguistic constructions of gender and coloniality that, in the Latin American case, are still put forth by the Royal Spanish Academy (RAE, in Spanish). Moreover, I wish to respect the personal (in)definition of certain people cited in this text who identify as non-binary or trans.

    9. La Coca, an activist in the PachaQueer collective, adds in the same vein: “Questioning queerness with a ‘q’ was the result of this white, Anglo-Saxon, bourgeois discourse. Later, when the ‘c’ came into use, I think it was coopted by academia. Then it was like lots of texts started using this as evidence for the irreverence of queerness” (“Ni hombres ni mujeres”).

    10. In the region, seropositive activism in the 1990s US (ACTUP and Queer Nation), which lay the groundwork for the political articulation of queerness, is far-removed from the demands that make queerness visible in Latin America: abortion, the precariousness of travesti life, racism in sexo-dissident communities. etc. Criticism of gay gentrification and certain feminist limitations with respect to trans people may be adjacent perimeters, although they certainly call for critical contextualization. In this sense, Kelly Perneth, a Colombian-born, Afrodescendent activist and thinker in Ecuador who identifies as anti-racist and a migrant, lays out her own reasons for using cuy(r): “I decided to mutate the concept of the queer—which quickly went from being the catch-all term of academic gays and non-heteros to being asserted in a world of intellectuals—and decided to call it ‘cuy,’ evoking an intensely animal relationship that has always been a way to satirize and represent Latin America and the Caribbean. Cuy/cuirness had more in common with its own quests, with the agency toward re-presenting ourselves/deenunciating ourselves from the outer edges of gringo and European centrality” (Perneth, Conversation).

    11. The author remarks: “Given certain trends that search migration for a nearly apotheosizing celebration of deterritorialization . . . I believe that migratory displacement doubles (at least) the territory of the subject and offers or condemns them to speaking from more than one place” (“Una heterogeneidad” 841). In the case of the conference, we must acknowledge the context in which many of us who were seeking to dialogue with queerness had encountered this concept and its practices in the so-called “First World,” returning later to our countries of origin to examine its worth. Likewise, it is important to mention that certain activisms present at the conference hailed from places such as Colombia and Peru, as well as from regions beyond the capital of Ecuador, representing other migrations and displacements.

    12. The argument over the instability of the term “queer,” in its own language, already entailed such an exercise. In this sense, a theorization of queerness has been conducted by the white Anglo-Saxon academy (Brontsema), second-generation Latinas in the US (color critique is essential in this regard [Muñoz]), Latin American diasporas in the US and England (Viteri, “‘Queer’”; Sabsay, “‘What’s’”), and the Latin American academy in situ (Sutherland). These were followed by reflections on translation in Latin American diasporas in Spain (Piña; Falconí Trávez, “De lo queer/cuir/cuy(r)”).

    13. This debate also prompts consideration of the differences among Latin American countries and how important it is for nations with less of a voice in the so-called “international concert” to be better heard.

    14. For over a year now, I have coordinated, in collaboration with colleagues living in the US, a dossier of cuir politics and hemispheric translation in Latin America (titled “Traducción, decolonialidad y lo inconmensurable” [“Translation, Decoloniality, and the Incommensurable”]) in a prestigious US journal of gay and lesbian studies, which is indexed in several of the databases most coveted by the international system. When we met with the director of the journal—a person with extensive publishing experience and an ethical, respectful, dialogic view of subjectivities and knowledge from the South—she was not familiar with the databases in which her own journal was indexed. Later, talking with the editorial group of the dossier about the importance of publications in indexed journals, it emerged that indexing is not particularly important on the US tenure track (in fact, my colleagues weren’t aware of the most popular indexation systems: Scopus, Social Sciences Citation Index, etc.), while the content of the article is. In sum, this measurement system is less important in the North.

    In contrast to the lesser importance of indexes, many people in the South, for reasons like securing the equivalent of a tenured position, accessing academic incentives, or justifying research projects, must publish their articles in indexed journals. In Ecuador, over the past four years, I have directed one of these publications in the legal field, which the university itself requires to be indexed, enabling the internationalization of knowledge and expanding access to quality standards that are ultimately beneficial to the institution as a whole. To fulfill the indexing requirements, my editorial team and I have spent these four years following a series of steps and instructions imposed by the companies that authorize these indexes, located in the Global North. These requirements have demanded a great deal of time and capital, even beyond what it already takes to establish a biannual journal (for example, paying someone to copyedit all translations into English). Such academic asymmetries also call for complex debates in the field of queerness. I recommend reading the introduction to the dossier we are currently compiling (forthcoming in the US, as well as in two journals in Latin America in 2021), as it addresses these asymmetries of queerness. However, there has also been some resistance within the academy to these types of practices.

    15. I must stress that queerness, even if it functions as a kind of gender scapegoat, is not the only construct of our complex field of knowledge with this lineage. Indeed, feminism itself has had to evolve into decolonial feminism or communal feminism in order to make sense within a series of embodiments marked by race or coloniality; authors such as Shih argue that the arrival of feminism “is not unlike any other concepts originating from the West, whose travel is facilitated by steam engines, airplanes, computers, and like all the others, superior armaments, all of which buttress their assumed universalism” (73).

    16. The case of Ricardo Llamas and his twisted theory is eloquent in this regard.

    17. Evidenced, for example, by the circular temporality that is neither fully chronological nor as certain as Western temporality, or by relations marked by spatial and cultural verticality (Ayala Mora).

    18. Spaces such as PachaQueer and their concept of gender cuyness, the pro-abortion cuyero activism of Kelly Inés Perneth, the residency Con registro cuy-r [With Cuy-r Documentation], and the artistic and curatorial research work of Eduardo Carrera, are just four of the ones I know and with which I have been in touch.

    19. In evaluating this article, one reviewer asked me twice to elaborate on ideas of cuy(r)ness, despite the fact that I wanted to leave them less developed so as to keep from modulating the debate from within the academic context. Although I understand the gesture and have tried to comply with requests for revision, I hope to leave the possibility open for other ideas and genealogies, necessarily beyond this scholarly reflection, to appear.

    20. Keesing ends his observation on an ironic note, recounting that cannibalism was documented in the Kwaio population during the Victorian era. This remark leads him to embrace a kind of cultural relativism more than any real awareness of his own colonialism-induced ethnocentric gaze.

    21. A colloquial phrase for the dish that includes grilled guinea pig with a side, usually potatoes.

    22. The Facebook page “Memes de cuyos” is one example of this apocryphal use.

    23. Luis Macas remarks that “buen vivir” is not an adequate Spanish translation of Sumak Kawsay, because this usage involves a process of Westernizing indigenous cultures as if they were synonymous. His caveat reminds us that if a dialogue between different forms of knowledge is not rooted in intercultural paradigms, it will be invariably appropriationist.

    24. Cornejo Polar paid little attention to the study of Afro-Andean literatures, although his concept may also be understood in this context.

    25. In this sense, for example, I believe that the concept of contradictory heterogeneity is associated with other later theoretical concepts such as interculturality.

    26. In this respect, another description found in the chronicles of Fray Bartolomé de las Casas, pertaining to the Caribbean region, describes how a group of cross-dressing sodomites was eaten by dogs. Thus, the sodomy associated with anal sex in Europe is also described in terms of non-binarism in the Americas.

    27. In his book Escribir en el aire [Writing in the Air], he analyzes the story “Un hombre muerto a puntapiés,” by Pablo Palacio, which involves a man who is kicked to death by a worker for being homosexual and a pederast. Although Cornejo Polar does address contradictory heterogeneity in the text, he misses an opportunity to discuss the sex/gender system and the contradictions it presents. His analysis focuses in particular on the disjoint between orality and writing and between the hidden and the explicit.

    28. Wittig does not focus on modernity, as her critique does not address processes such as coloniality. Nonetheless, her reflections on heterosexism as an ideology and political regime are essential to an understanding of certain central changes.

    29. My thanks to Carlos Ayram for the conversations that have allowed me to consider the relationships between disability and cuy(r)ness.

    30. I recognize the insufficiency of my approach for articulating ipso facto a feminist critique that would shed light on Cornejo Polar’s concept regarding the category of women. A single factor is responsible for this difficulty: I struggle to take positions in a static, non-intersectional (and non-contradictory) way. However, the consideration of a contradictory heterofemalegeneity or heteroslutgeneity, for example, strikes me as a possible way to advance the concept through feminism.

    31. I use the word “hétero” rather than “hetero” as part of the gay jargon that refers to a heterosexual man in certain parts of Latin America. Contradictory heterogeneity, in fact, is a concept that defines the complexity of heterosexual men more than any other category, at least in Cornejo Polar’s reading.

    32. “Un hombre muerto a puntapies” [“A Man Dead on Tiptoe”] and “Relato de la muy sensible desgracia acaecida en la persona del joven Z” [“Account of the Terrible Misfortune Befalling Young Z”].

    33. For example, No se lo digas a nadie contains the character of Pedro, a flete, or young prostitute from the Peruvian working-class.

    34. Textual care is associated with the Foucaultian concept of the care of the self. I review this concept as applied to the novel in my article “El desbarrancadero de Fernando Vallejo: Des/integración y cuidado en el cuerpo/corpus seropositivo latinoamericano” [“El desbarrancadero by Fernando Vallejo: Dis/integration and Care in the Seropositive Latin American Body/Corpus”].

    35. In Santiago, Chile, in 2009, as part of the I Simposio Internacional Arte y Política: Hegemonies, resistencias y activismos en América Latina y el Caribe [First International Art and Politics Symposium: Hegemonies, Resistances, and Activisms in Latin America and the Caribbean], I revisited this concept as a key to reading and analyzing the video art of Carlos Motta; the performances of Ángel Burbano, Kosakura; Giuseppe Campuzano’s Museo Travesti del Perú; the project YO GENERO by Diego Aramburo; the Proyecto Transgénero de Ecuador; and the feather section of the October 12 march in Barcelona.

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