Tasha Raella

Unruly Gravity

 “In a groundbreaking article, ‘Humanities Approaches to Graphical Display,’ Johanna Drucker offers a definition of the term data (here in the context of a discussion of the digital humanities) as capta, a French word that is the third-person, past historical singular of the term for both ‘capture” and ‘sense.’”

—from “Mad Data: Between Symptom and Experience,” American Quarterly

2019. I’m on a swing. My father is yelling, “Pump, pump!” but that’s the last thing I want to do, because my heart is racing and I keep swinging higher and higher, no matter how still my legs and eyes are. I can see pieces of plastic, like two sides of a box, and plants. There are plants everywhere.

No.

I’m totally blind and I don’t know what a plant looks like and my father is dead. I’m at my sister’s engagement party and I’m not on a swing, I’m sitting at a Greek restaurant in a garden somewhere in Florida and if I can just force my feet to stay on the ground, maybe no one will have noticed that I took too big of a hit off my sister’s fiancé’s vape pen and that it’s just caught up with me and maybe gravity will start behaving like it normally does and maybe I’ll be able to breathe again and maybe I’ll stop interpreting my body’s own movements as sensory data, which I’ve read is a symptom of schizophrenia. Jason, my sister’s fiancé’s brother, is getting loud. Lines of conversation snake over and to the left and behind me, like scaffolding.

I can feel people’s eyeballs pulsating. I lean over, tell my mother that I just saw a ceramic flower pot. She asks me how I knew; the pot is to my left, but actually there are pots like that all around us. I say that I tuned into its frequency. My eyes are only building more momentum. I’m running on a treadmill that I can’t stop. The world is too fast. I can see but I can’t breathe.


“Under this hypothesis, I usually tune out the visual signal, as it has been proven to be unreliable. However, marijuana causes alterations in the precision weighting of the visual error signal, so that it becomes more salient. I make better use of the visual error signal, which leads to updated predictions that match the error signal.”

—from “Observing My Cannabinoid-induced Visual experiences from a Predictive Processing Perspective,” an unpublished paper by Tasha Raella


2009. I have trouble telling this story in the present tense. The first time I learned to see, or rather, realized that I was seeing, I’m at my family friends’ lake house. It’s dusk, and I’m smoking a joint on the deck with Jack and Kevin. They’re old camp friends of my dad’s, and they’ve known me since I was a kid. Kevin checks the time on his phone, and I’m startled by the brightness.

“I wonder if it’s the pot,” Kevin says, almost to himself. Jack blows the possibility off, laughs his jaded Jack laugh. But Kevin remains curious. He downloads a strobe light app. The light jumps toward me. It keeps changing: pursuing and retreating, shrinking and thickening and sharpening. First, it’s a spooling thread, then a rope, then a gauzy curtain, then a block of wood, then the glint of a knife.

“Those are colors,” he says. “You’re seeing color, Tash.”

I learn that black is big and white is sharp. Kevin starts to teach me to put names to sizes, his Israeli accent deepening, his voice becoming more and more animated. Without his customary cynicism, he sounds like a small boy, or like someone who would narrate an audiobook about British schoolchildren. Our usual banter is replaced by awed silences. Then Jack sings out, “Who’s ready for tequila?” and all is forgotten.


“In 1909, the biologist Jakob von Uexküll introduced the concept of the umwelt. He wanted a word to express a simple (but often overlooked) observation: different animals in the same ecosystem pick up on different environmental signals. In the blind and deaf world of the tick, the important signals are temperature and the odor of butyric acid. For the black ghost knifefish, it’s electrical fields. For the echolocating bat, it’s air-compression waves. The small subset of the world that an animal is able to detect is its umwelt. The bigger reality, whatever that might mean, is called the umgebung.”

—from “The Umwelt” by David Eagleman


2014. A month before I leave for grad school, I try hash oil for the first time, and the effects linger into the next day. We take a friend’s young daughter to the aquarium. I don’t panic when my mom believes that I saw the jellyfish, but I skirt it, taste the metal of it. The jellies are like those orange gummy candies people hand out at bar mitzvahs. We leave the aquarium and sit down for lunch at one of those overpriced cafes on Newbury Street. I borrow my mother’s sunglasses so I can stop replaying their glide projected onto my lips and upper teeth.


Each person’s belief has a different taste or texture, and some are more sustaining or less pleasant than others. My mother’s is like cane sugar, the kind they put in Mexican Coke. Kevin’s used to taste like honey. Dr. Ashtari’s feels like the corduroy pants I refuse to wear. It burrows under my fingernails, soft but not soft. My whole body tenses with the chill.


2012. We’re in the kitchen, doing that awkward Jack-and-Karen ritual where we stand around for hours while Karen and my mom make guacamole and charred broccoli. I start walking towards what I think is a chair, but that thought is based on a slippery, opalescent knowledge, the kind that’s only found in dreams, so I distrust it.

“Where were you going?” Kevin asks.

I look down, abashed. “I thought there was a chair there.”

“Well, is there? Go and see.”

I still hesitate. I was able to describe the triangular fireplace two minutes ago, and I’m loath to be wrenched away from that rightness.

“Go on,” Kevin prods.

I take five steps forward, find the chair. I want to lick the belief off his fingers.


2014. My roommate Sarah and I are lying by the river. I’m supposedly writing an essay about unschooling, but her brother’s hash oil is so potent that I can’t do much of anything. I feel like I’m on a slant, even though the ground is flat.

“You’re seeing the railing,” Sarah tells me. “Look to your left. Can you see the water?”

I can’t, but I think I can see a fence, which is just as fascinating to starving retinas.

Other things I see that week:

* The cups of ice cream in Whole Foods, stacked on top of each other like castles.
* My other roommate’s hair.
* The couch.
* A stack of plates.
* Everyone’s hands.


2015. Sarah and I are shopping for lipstick.

“What red do I want, Tasha?” she asks. I expect her belief to have a taste, but it’s bland, like water. At grad school I’ve reinvented myself as the Blind Girl Who Sees, and Sarah’s never met the version of me who doesn’t understand what red is. She knows me as someone who makes startling eye contact sometimes, and unnervingly canny comments about the paintings we’re looking at in our Art and Understanding class, so it’s not surprising she’s treating me like a real girl. The two reds she is considering have different weights, different viscosities.

“The scarlet,” I tell her. “It suits your complexion.”


“A brain-imaging study of 12 people who had been blind from birth, and 14 sighted people, published recently in Nature Communications, shows that while for sighted people, sensory and abstract concepts like ‘red’ and ‘justice’ are represented in different brain regions, for blind people, they’re represented in the same ‘abstract concept’ region.”

—from “Making Sense of How the Blind ‘See’ Color,” the Harvard Gazette


2016. I’m at a barbecue at my mom’s house. My eyes are too far away from the rest of my body. I’m sitting in a chair, but they are all the way at the edge of the deck, and I’m stuck, imagining what it would be like to step off that drop, jolting myself over and over and over again. My mom’s friend is asking me a question, but I have no idea what it is. Something about where to get good Thai food in Brookline? When she repeats it, I make my voice extra loud, extra lucid, but the light someone has just turned on starts yanking my hips in the opposite direction. I can’t generate enough force to resist.

Then, Kevin The Psychiatrist is there; Kevin The Friend is absent. “Your jaw is tense,” he says. He takes me inside to wash my hands, tells me to splash warm water on my face.

“Does weed give you panic attacks?” he asks later.

“It doesn’t matter,” I say. “I can make them stop.”

“Or you could stop smoking.” His disapproval has the same chalky consistency as my father’s.

“I’d miss the colors too much,” I manage to get out. I can tell that my lips are still tinged with blue. “They have twelve-step programs for that,” he says. “There’s no glory in anxiety.”


“Lead researcher Dr. Manzar Ashtari said: ‘What we saw should cause alarm because the type of damage in cannabis smokers’ brains was exactly the same as in those with schizophrenia and in exactly the same place in the brain.’”

—from “Brain Imaging – Cannabis and Schizophrenia Look Similar,”  The Daily Schizophrenia News Blog


2017. It’s the Fourth of July and I’m sitting on a blanket with a college friend. The fireworks are like burning sponges, or paintings with no peripheries, or French castles set ablaze by a particularly heinous enemy. I mourn their stability when they wink out, and my friend mourns with me: my burning sponges usually line up with hers. At work the next day, I hold onto the memory until it shrivels, lies limp in my arms. My tutees, with their endless demands, their baggy sentences and rumpled paragraphs, are always there to help me forget, if I want to let them.


From: Joseph Carroll <[address redacted]>
Sent: May 15, 2015
To: Tasha Raella <[address redacted]>

Tasha:

Unfortunately, biofeedback is not my area of expertise.

As for Leber’s Congenital Amaurosis, I don’t think the eye movements are interfering with the eyes’ interaction with visual stimuli, there is a more serious underlying degeneration of cells that prevent light absorption. Cannabis is known to increase cortisol and reduce visuomotor integration, so noticing differences in your eye movements or perception is not too surprising.

Best,

Joseph Carroll
Professor of Ophthalmology
the Medical College of Wisconsin


2014. Two weeks after that day by the river, I learn that if I can shift all my weight into my eyes, I can climb the walls with them. My concentration slackens. I do the wrong reading for one of my classes and raise my hand to say something irrelevant. I sleep late and get up late and when I show up at my internship at a middle school with my freshly gelled hair, it looks wet, unfinished.

I meet my mom for coffee.

“I want to talk to you about something,” she says, handing me my Rooibos latte. “When I have friends over, I know you like to smoke pot and see and that, but it’s not the right time and place, if you know what I mean. Do it when it’s just us, rather.”

“Why?” I ask.

When it’s just us, there’s too little motion and too much predictability. My face turns to sandpaper. I’m remembering last night at Jack and Karen’s. My mom shows Karen a picture of the view from her balcony in Provincetown, and I catch a glimpse of it. I have twelve questions about what I see (what do all the prickly lines mean and why do I feel like I am sliding and what gives the picture so much depth) but I tamp down my exuberance and ask just one. I learn that the prickly lines were edges.

“It hijacks the conversation,” she says. “It’s fine to do when we’re at home, but just not socially.”


2015. It’s Julian’s birthday and all the people in my grad program who smoke are shoved into someone’s bedroom. I pass my pen around. The floor tilts, suddenly. I’m on one of those centrifuge rides that spins so fast you get stuck to the wall. There is something glass in front of me and I can’t pay attention to anything else, even though someone is talking about the professor I have a tiny girl-crush on. I keep projecting my eye movements to my feet, sliding up and down that glass.

“Sorry, I have to sit down,” I say. My classmate Ava walks me to the living room, hands me some too-sweet juice. Her belief is alcoholic. There’s a pillow on the couch. The pattern seems infinite (it’s flowers, I can somehow see the fucking flowers). There’s such a thing as too much certainty. My teeth are all in the wrong places, and the room doesn’t have any edges.

“What else do you see?” Ava is an art teacher, and she asks the question like we’re at a museum looking at some unreasonably abstract painting.

“Nothing now,” I say contritely. “It’s all right,” she says. “What you have—it’s like a staticky radio signal.”


“Sinha showed me a video in which a teenage boy, blind since birth because of opaque cataracts, sees for the first time. The boy sits still and blinks silently, the room around him reflecting in his eyes as a kind of proof of their new transparency. Sinha believes these first moments for the newly sighted are blurry, incoherent, and saturated by brightness—like walking into daylight with dilated pupils—and swirls of colors that do not make sense as shapes or faces or any kind of object.”

—from “What People Cured of Blindness See,” The New Yorker


2015. It’s late April and Sarah says I can use her semi-porch for my quasi-date. Eiton is at MIT and is working on a project that allows you to listen to the sound trees make through bone-conduction headphones. We eat pad thai and French fries dipped in coconut curry sauce and we talk about what it means to be present. We agree that David Eagleman is a bit of an ass, and the idea of being able to feel Dow Jones scores as vibrations through a vest is gimmicky and capitalistic and a little douchey, but the concept of an umwelt is pretty cool, or at least the word is fun to say. We smoke some Blue Dream and I have one of those moments where I’m transported back to that theatre exercise where you move your arms and your partner mirrors you. Really what I’m doing is making eye contact with Eiton. But I’ve forgotten that it’s not summer yet and that recently weed has started making me cold. I can’t stop shivering, even after we go inside and Eiton piles all the blankets in our apartment on top of me, even after I try to engage in normal conversation for ten minutes, even after he says he hopes I feel better, even after he leaves and my roommate comes home and everyone goes to bed.


From: Bronstein, Adolfo, Ph.D. <[address redacted]>
Sent: December 15, 2015
To: Tasha Raella <[address redacted]>

Dear Tasha, thanks for a nice comprehensive email. A detailed discussion would take a lot of time but let me say a few things. Over the years I have seen a handful of patients whose tremor or nystagmus improves under alcohol or marihuana, so I fully believe your story. However it would be nice to see at some stage your subjective and objective data set side by side. Generally speaking a good vestibular therapist should be able to help you to increase vestibular cues and Dr. Merfeld might help on this too. Finally and this is not just a legal disclaimer but plain medical advice, make sure you don’t overdo the dope or get hooked. Discuss this with some campus counsellor?

Sorry I cannot spend more time right now and I hope these few comments help.

Best wishes,

Adolfo Bronstein
Professor of neuro-otology and consulting neurologist
University College London


2015. Dr. Ashtari can only talk at night, so our phone conversations are always hushed and brief. During the days, I collect my visuals like dead mice.

“You need an amplifier,” she muses once, “something to boost the signal from the retina.”

The next night I tell her about the pink fairy lights I saw in Sarah’s room (the pinkness is real, and it smells like Toys “R” Us).

“Be careful with the marijuana,” she says. “I’ve researched this. I don’t know how strong the stuff you’re using is but it can be pretty abrasive. It can lay down pathways but it can also erase them.”

(Like the time my mom ripped up the carpet in my childhood bedroom to replace it and for a while, there was just the bare cement.) That night I have a panic attack because my eyes spend too long playing in the grid of the heating vent, and then skating up the white, white walls. I don’t tell Dr. Ashtari this. She’s not interested in panic attacks, or flickering radio signals, or ambivalence.


2013. I can’t eat eggs Benedict without making a mess and I can’t make a mess today because Meg and I both have our laptops out. We’re workshopping poems at our favorite brunch place, Misery Loves Company. I’m proud of the imagery in my latest poem, but Meg seems less than enthused.

“I’m noticing something,” she says. “Do you know how many of your lines start with ‘he told me’ or ‘Kevin told me’ or something like that? It’s like, you’re writing is always being strained through a filter.”

This must be payback for the comments I wrote on her latest poem, the one about her “winter boyfriend.” They hit too close to the mark. She must have seen me flinch because then she reaches across the table and pats my arm.

“How sightist or whatever of me,” she says. “I forgot that the rules are different for you.”


2012. Jack and Karen’s again. My mom is cutting open something round.

“What is that?” I ask Kevin. Jack is putting his son to bed and Karen and my mom are cooking, so for the moment, I have his full attention.

“What do you think it is?”

“It looks like a stemless goblet.”

“Interesting,” he says.

“Actually, it was an Asian pear, but here, check this out.” He hands me a potato and a glass, shows me how both have the same contours.

“I thought the Asian pear was a glass, but cutting up a glass would make no sense!” I say. My laugh fizzes, as contagious as a child’s. I pick up the potato and dance across the kitchen.


“Drucker is not suggesting that data be abandoned as a scholarly term, but she does ask how humanists might begin to conceive of data as being ‘constituted relationally, between observer and observed phenomena.’ Drucker makes an important point about data in terms of their inextricability from associational interpretation and additionally highlights the intra- and extra-relational nature of data.”

 —from “Mad Data: Between Symptom and Experience,” American Quarterly


2019. After dinner at the Greek restaurant, we’re walking back to the hotel. We’re in a parking structure, on a narrow strip that’s just meant for cars. An urban jungle, my stepdad calls it. My cheeks still feel as if they’ve been slapped, and there’s too much tension between my arches. When we emerge onto the street, which is lined with high rise apartment buildings, my eyes keep shooting upward, throwing me farther off balance. My ridiculous wedge sandals aren’t helping. The quality of the air here reminds me of Vegas. I have no language to explain why. I mistake a neon sign for sunlight.


Tasha Raella’s work has previously appeared in Wordgathering, Breath and Shadow, and the anthology Barriers and Belonging. She has been totally blind since birth and holds Master’s degrees in social work and education. She is an academic coach at a college in Boston.

 

 BACK TO ISSUE

 BACK TO FOLIO

Chavonn Williams Shen

Press Release

 

Walthall County

I. Ode to the Sidewalks that Lead to My Grandfather’s House

My father once told me 
how his father often pushed him 
into the street. No traffic to fear
in this small town, just white folk mad
that a Black boy almost brushed
the hems of their shirts.

 

II. Ode to the Tree Near My Grandfather’s House

Its branches built for swinging,
rope wrapped round its boughs held
a cast off tire in place. Older cousins taught
those younger how to lean back before their feet met the grass.
How to twist the rope so tight
that heads spun with each release.

 

Trees (noun)

A plant native to the Americas, trees are like graves, except trees can grow by themselves.

Used in a sentence:
Magnolia trees are a pastoral scene of the gallant south” *
That tree across town has the best figs. But after last summer, I won’t go near it.”

Synonyms: uncle, cousin, brother

* This line contains a quote from the song “Strange Fruit” written by Abel Meeropol and
performed by Billie Holiday

 

Chavonn Williams Shen was a first runner-up for the Los Angeles Review Flash Fiction Contest and a Best of the Net Award finalist. She was also a Pushcart Prize nominee, a winner of the Loft Literary Center’s Mentor Series and a fellow with the Givens Foundation for African American Literature. A Tin House and VONA workshop alum, her poetry and prose have appeared or are forthcoming in: Diode, Yemassee, Cosmonauts Avenue, and others. When she’s not teaching with the Minnesota Prison Writing Workshop, she can be found in her house obsessing over her plants. Photo credit: Peter Limthongviratn

 

 BACK TO ISSUE

 BACK TO FOLIO

Taté Walker

I Like Tacos

I want you
an ache 
deep in my core
drives me
to collect the pieces of you
scattered around
like raw promises
waiting for me
to feast

I lick my lips
salivating at the thought
of your splintered fragments
coming together and reforming
into something beyond both of us
it makes me 
come
undone
I work my fingers
through a mound
of your sticky recipe
kneading every part of you
letting you rise
just
high
enough

you like it rough
a slap here
a pull there
tugging
pressing
stoking the fire
and stretching your limits
until gently
so gently
I lay you flat
not to rest
but to burn

you writhe for me
sizzling with expectation
I wait
impatient
and hungry for you
it is ecstasy to watch
your hills and valleys
slick and glistening
and drowning in the pop song
of anointed blue birds

but we’re not finished
just as you’re about to combust
I flip you 
and start the mad process over
your body undulates for me
and suddenly
the hot
brown perfection
that is you
is ready for my tongue

sometimes we play around 
with honey
when you’re feeling soft
sweet
and warm
or sometimes we get wild like rice
but tonight
there’s only meat
lettuce 
experiment on your commod bod
with dairy-free cheese
that melts in my mouth
and my hand

round in all the right places
your lovely lumps
taste so good
and I moan your name
thanking the ancestors for the gift
that will forever sit
upon my soul
and thighs
you are my deliciously undeniable
Frybread

The Darkest Everything

i am buried 
so deep
and dark
in your glorious universe
the obsidian space around 
everything 
so rich with unexplored life
my joy stretches like 
summertime shadows
felt in your vivid 
blacks and browns
shades of warmth 
and strength
protection against the bright white
that exposes all our faults and fears
there’s a lie in light
burning us away from one another
turning our underground ceremony 
to ash
tricking us into believing that dirt 
with its endless possibilities for growth
is unclean
its glare tries to colonize 
our hopes with dread and disdain for 
everything
the dark offers
as if the expansive unknown
isn’t always a
mysteriously murky adventure
where we find ourselves
rooted together
ready to bloom
two spirits
rising together 
with winter’s new moon
into the darkest 
everything

Viral Aspirations: A Love Story

once upon a time the Earth was overrun 
with those who filtered Themselves against reality
hiding behind perfection and capitalism’s illusions of security
They grammed and primed while the world burned around Them
everything’s fine, They tweeted alongside a photo of an “I Voted” sticker
baby steps and bootstraps, They reminded the rioters
just use a metal straw and remember: not all white people 
lol #like4like #makethisgoviral

when the Pandemic came
not even Google could save Them
They mixed boredom and privilege into an infectious cocktail of meme-ific sinophobia
Am I worthy? They asked with every mundane rendition of the latest 20-second song
Their posts pleaded for connection
so They connected in the toilet paper aisle
spreading panic faster than any virus
quarantined, Their own company proved unbearable
even from behind 10,000-square-feet of living space
have hope, They said
as They tried to save the world with Netflix and food delivery
wearing jammies in Their suburban and gentrified prisons

there were Others, too, impacted by the Pandemic
but since they’d been practicing for—or forced into
lifelong social distancing
the bougie-panic seemed out of touch with the Others’ reality
wash our hands? some of us don’t even have running water
the airlines might shut down? and I was really looking forward to that Fiji trip 
once my ungodly student loan bill was paid off
the virus restricts breathing? it’s killing folks? what—
police, oil companies, and Republican health care policies are taking a break?

the Others weren’t being glib
the Others cared—the Others knew better than anyone 
the disposability of life for those considered “at-risk” 
with or without a virus
the virus represented just another uncontrollable agent of Death 
waiting to meet the Others 
for a chance encounter on the subway, or on a sidewalk, or in a grocery store
the Others still had all the “ism”s and “phobia”s and knees pressing down upon them 
what the fuck was a 20-second song really gonna do, anyway

the Earth changed, as it’s wont to do
things that once seemed untouchable
professional sports, school calendars, Tax Day
police, prisons
capitalism
suddenly had their arbitrary natures exposed
pushing everyone to adapt and innovate—or be rendered obsolete
and those who had been Othered their entire existence 
found themselves capable of weathering 
panic-induced storms of empty shelves and isolation
the Others took charge and detonated long-buried but oft-maintained 
weapons of mass creation
mutual aid-based survival was in their genetic code
or at least in their coping strategies
the Ancestors of the Others had experienced the plural of apocalypse
yes, the Others knew the destructive power of a well-aimed germ
but also knew the ceremony secrets of washing away toxins
knew community power could bridge any divide
knew medicine isn’t only what a doctor prescribes 
but also what grows from the ground 
or from a laugh 
or from a social distance powwow

the pyrophytic Earth that bloomed from the Pandemic fires
flourished through love and selflessness
They thought germs would break the Others
but collaborative ceremonial art became the key 
to open the door to the Other side of this latest apocalypse
eventually, lost lands and languages were reclaimed
non-human relatives were returned to their rightful place of honor
and the colonial endeavors that once extracted 
the essence of humanity with every dollar earned
were dismantled
small communities of care emerged from the mega-industries
and those with feminine energies gifted the world with leadership
that transcended privilege and inequity
wellbeing spread like a virus
caught and held up like the sun
encircling the Earth with a corona of possibility

Taté Walker is Mniconjou Lakota and a citizen of the Cheyenne River Sioux Tribe of South Dakota. They are an award-winning Two Spirit storyteller for outlets like The Nation, Everyday Feminism,  and Indian Country Today. Their work also appears in FIERCE: Essays by and About Dauntless Women (Nauset Press, 2018), and their first full-length book, Thunder Thighs & Trickster Vibes, is forthcoming from Mango Publishing. Taté uses their 15+ years of experience working for daily newspapers, social justice organizations, and tribal education systems to organize students and professionals around issues of critical cultural competency, anti-racism/anti-bias, and inclusive community building. Learn more at www.jtatewalker.com

 

 BACK TO ISSUE

 BACK TO FOLIO

M. Carmen Lane

That Fucking Cunt

For Na-te’

This was the beginning. A white man needed to be put in his place and instead a young black woman became the target. His punk ass wanted to stand up for himself and choked. Didn’t believe he was worth it. She said her own trauma kept her from intervening. She was uncomfortable with his behavior but froze. The so-called past was present. They should feel good for being rewarded a stipend. Tell me why your art is good. Make a video because you don’t need to know how to read or write. To articulate your practice. Show me your brown skin so that I know you are the one we should pick to pimp through our social media. See, we aren’t racist. We get money to feel good about giving money to young people of color who make shit. We have always had niggers and prairie niggers and sand niggers sing and dance for our enjoyment. This is the prize. That fucking art cunt cried in my arms and thanked me for helping her see the error of her ways. I, had, invited her into the circle. Instead, she hides and snakes around to keep her power. Instead she promises to course correct. She plans her escape and plants a dirty bomb before the leaving. That filthy fucking art cunt hates women of color and two spirits who get the attention of white men, even if that attention is vitriol. Objectification without being shaved and a maintained blonde.

Art cunts are white and over fifty; they don’t make shit and hate you for having a creative imagination ancient as this river infinite to their finite miseries. 

 

Born Blue

S/he speaks to you through the waves. You pretend you don’t see its trajectory change direction, foamy hills move towards your body—hit rocks in a rhythm that has your attention. Gurgles everything you’ve ever needed to hear. She says the blues are the sounds we heard in nature and sang back to our Mother. I sing back to you. You ignore me, but that song got into you. Hold, envelop, make sure they do not cover my face when they lay my body in this river. It’s a body, it’s a body, it’s a body bag. It’s a swaddle. They carry him out of the sooty shit of life to free—this is the blues. Oshun. An indigo pussy and out he come, unborn. still. An ancestor returns and asks you to complete a task. Burn it blue. Map it. The cartography of a life that has wrestled with mud and muscle, bone and an ash that irritates. Soothe it blue, Slim. We are in this river together. Her mama, whose name I’ve only heard her speak once. My daughter, who hugged me back into life from blue AND your son, your son who lives in the headwaters of the Mississippi and the Cuyahoga; calls to you from the Missouri—this fresh water waiting for the salt of you to return to it. Birth it blue, Slim.

 

Birth In The Mourning
sound piece, 2020

The babies. She came in love, forged in quiet violence. So did he. The oceans, the salty Atlantic. Why did she want to stay? Why couldn’t she stay? Why did you follow me? It was April, it was the water. The water wanted to enter the womb but it was dry—is dry, it’s dry. I am so dry. A heart beat, a drumbeat, a heart beat, a drum a heart—out of time. The wood floating on the water. Darkness. These chains are shakers. They used the iron as shakers and sang. This dirt is red too. I smell shit and salt.  I see my mother’s body on the shore, bloated. Oh this food is dry rot,  put it in the pot, let the water bring it back to life—eat, eat, eat. Eat. My lips are cracked. She said this bear grease would work on the wound. She wants to talk about many things. I am bursting wide open with the smallest gesture.  The kitchen was white and the light was dim when she ran in and wrapped her arms around my waist. I turned in a startled motion to her absence. Amala. This body could not forget how she came to be—rejected her need for entry. When I was in her bed, joy spreading over skin, she wanted to crawl in, crawl inside and come. She could not stay, flesh could not form, she could not form. But, she could not form. They say it’s structural racism. They say it’s a policy that needs to change. They say it’s institutional. They say it’s because we’re alone and need someone present. They say we need better food, more attention. We say listen. We say hear me. We say white supremacy. We say violence. We say please. We say stop. We say change. We say stretch. We say grow. Ancestors. The Ancestors interrupt and call: in our return you will simply need to get out of the way.  We are coming. We have always been here. The babies. We come into the world and breathe with you. You hold us. You held us. We were held. The social workers bring boxes and plastic and powder and liquid in cans. Do not connect with your mother’s body. Do not bond, perform. It’s warm, then less warm. It’s time to go. Do not wake. Do the ceremony, wrap me in skins, cut your hair—I’ve walked with you for sixteen years. This is now complete. Let me be born to someone else this mourning. Amala. Twenty-eight. Sixteen. Fifteen. Thirty-two. Twenty-four. One Thousand. One. 

 

M. Carmen Lane (Tuscarora, Mohawk, African-American) is a two:spirit artist and writer living in Cleveland, Ohio. Their poetry has been published in the Yellow Medicine Review, River Blood & Corn, and Red Ink Magazine. Carmen contributed to the Lambda Literary nominated anthology Sovereign Erotics: A Collection of Two-Spirit Literatures. Their first collection of poetry is Calling Out After Slaughter (2015).

 

 BACK TO ISSUE

 BACK TO FOLIO

Romeo Romero

Patrias Futuras//An Infinite Kind

I want to know 
your mundos alternativos. 
The ones we call 
patrias futuras
in our sleep. 
Quiero vivir alla 
contigo. 

siempre estamos escribiendo 
an answer 
una medicina 
por el piel roto. 

Si solamente soy  
an atom 
a cell in a body that is 
not-mine
not-yours 
que no es de Diosa
que no es de God.

y si el cuerpo 
es de an infinite kind. 
sin un fin
Then the edges of it 
no pueden ser tocados. 
and Perhaps 
no puede tocarme 
tampoco

Creo que todavia
estamos conectados 
con las cosas 
that cannot yet be touched.

Pero, Si yo podria poner mis manos 
en el mar
Se que yo podria tocar 
my ancestors.

There is no wave in the ocean 
que puede tomarnos mas lejos 
que hubieremos sido tomados ya. 
Colonization already took our land. 
Ya destruyó the sea. 
Ya nos dio este dolor 
que llevaremos siempre 
in our broken skin.

Mis raices no tienen 
Un hogar
en la tierra anymore. 
Now, their way
es el ahogar.

Do not see this as a death
no hay razon por el miedo 
de un momento sin breath. 
Seriamos como un bebe
sloshing in the womb; 
Do not look for la muerte porque
estamos aqui
in the conditions necessary 
por la vida.

esta es la fuerza que escribio 
nuestros suenos de mundos alternativos
en nuestros cuerpos. 
this is the stuff que fue escrito 
en nuestro DNA
antes de any invasion.

We have found a way to touch
las cosas que no pueden ser tocados. 
las cosas 
sin un fin. 
las cosas de algo de an infinite kind. 
Por el mar. 
Through a map left to us
in the carving of our skin. 

I want us to give away
all that we learned 
from los ahogados.

quiero vivir aqui contigo.
I want to give up the possibility 
que podriamos salir de este mundo 
without first breaking its thirsty skin 
without watching it drink the ink that pours
from inside our veins
without first seeing through that this freedom 
seria tocado por todos de los manos.

 

Romeo Romero (they/them) is a gender-fluid two-spirit boricua/jewish poet currently residing in Northampton, MA. They are the author of a full-length collection of poetry, descendant, and chapbook, diasphoria. Their work has also been featured in Trans Bodies, Trans Selves (forthcoming), Who Heals the Healer (forthcoming), On My ChestLabyrinth, and Nishmat Shoom Liturgy. 

 

 BACK TO ISSUE

 BACK TO FOLIO

Noʻu Revilla

Myth Bitch

Before we stopped speaking, my mother told me of an all – woman island. My side of the family, she said, her mouth twisting like a sick branch. And the women are witches. I have since dreamed of women with heads of barbed wire. Torso in the bedroom, breasts in the sink. Legs divided between O ʻahu and Maui. Is witch the right word? When I sleep with a new woman, my mother whispers fetus into her fingers and sews my mouth shut. The fetus of a witch becomes a bitch. No daughter of hers will sleep like that. For the self-segmenting woman armed with needle and thread, rhyme is a mnemonic device. Repetition is rope. I will always look like her. Repeat: say nothing, daughter. Repeat: sleep alone, daughter. Daughter the word for stitch her close. When my blood touches her blood it means my mother spits needles. When I dream of women and wire it means I fuck like a woman at war with her body. Where is my rope? I am a witch. Or I am an island. Or am I a love story misinterpreted? Fetus eating with a face to memorize. Mother, I am the myth bitch you dream about.

 

Photo credit: Bryan Kamaoli Kuwada

Noʻu Revilla is a queer Native Hawaiian poet, educator, and aloha ʻāina. Her poetry has been featured in Poetry and Literary Hub as well as the Honolulu Museum of Art. Her latest chapbook Permission to Make Digging Sounds was published in Effigies III in 2019, and she has performed throughout Hawaiʻi as well as Canada, Papua New Guinea, and at the headquarters of the United Nations in New York City. This past summer, she taught poetry at Puʻuhuluhulu University while standing to protect Maunakea with her lāhui.

 

 BACK TO ISSUE

 BACK TO FOLIO

Travis Hedge Coke

Rolling Lush

Threshed violet spun through flush of rose and lilac, braced
in an innervation of volante tendencies
to be under pecan tree rows and not any alley this could be
any alley half-paved street without overhead
skin that is overhead light that is not stars that could
make clear for me curb or skin I can feel well
enough under my skin but against? Cold
in this dark overheard skin I can butt against.

Noble diode bright!
Titanium love
from a scrapyard is lost,
mended for use
with a box standard as it had never been used
before bright Io
hidden for pattern
submission. Junkyard
left for curb,
firm concrete. Alleyways rescue.
Alleyways rescue.

A tiny black man at the apex of a bright red curtain,
too huge, the folds angling in behind him but high
overhead tragically straight, pinned to a brass rail running
the length of the stage right to left like Japanese
poetry rolling lush

For money! For Science! Silencio, Science!
Succumb! Felt for scrubber and getter
holding electric thoughts in wet nerves
thoughts slipped so long the wires slake
ions’ firm patter as I loose left
to right like a line rolling up
threshed violets
noble
like a line rolling up

Travis Hedge Coke writes a weekly online column, Patricia Highsmash, and is the editor of two volumes of Along the Chaparral and associate editor of Sing: Poetry from the Indigenous Americas. Of mixed descent, their work has appeared courtesy of GargoylebeestungThe Comics Cube, China Central Television, University of Arizona Press, and a MySpace TV show with Chris Kattan. They are thankful for animals and plants inside and outside while self-isolating and recently completed a free, online visual album, low fruit.

 

 BACK TO ISSUE

 BACK TO FOLIO

Kai Minosh Pyle

Funereal Dirge for Silence

i open my mouth and no sound comes out. the sound that is silence comes pouring over my teeth and my tongue past my lips like drool down my chin drizzling the concrete beneath my feet and it is a silence such that has never been heard. in this sound i am regurgitating all the silences i have not inherited through dna or blood memory or teaching scrolls or sexual transmission. the silences i have not inherited choke me, clog my throat with tears that never had a chance to fall but i like that sometimes, i like that. we are learning collectively to tune our eardrums to this silence. rest, rest, rest, rest. a four-on-the-floor beat. a man in a pressed suit comes by and politely tells me to wipe my chin, please, would i please stop vomiting silence all over the floor because i’m scaring the customers. but it’s too late for him, the silence is already past his knees and he’s splashing around in it, his pants getting ruined in the cold wet absence. it’s still coming. five hundred or more years of silences are being ejected from my body, rejected from my body, coming out in my spit and my sweat and my tears and my come. a silent choir comes to attend to my purge. they can hear the four-on-the-floor. they are singing now too. rest, rest, rest, rest. 

 

Kai Minosh Pyle is a Two-Spirit Métis and Bawiting Nishnaabe writer originally from Green Bay, Wisconsin. Currently based in Bde Ota Othunwe (Minneapolis), they are a PhD student researching Anishinaabe Two-Spirit history. Their first poetry chapbook, AANAWI GO, was published monolingually in Ojibwe in January 2020.

 

 BACK TO ISSUE

 BACK TO FOLIO

Kim Shuck

Day 7

Disappeared is not good enough
Will it take a generation of Indigenous art dedicated only to this?
Will it take two?
Life sized sister sculptures
For each woman torn from our communities?
The empty cities of us 
What is not made difficult is made illegal
If not marginalized then poisoned
Pulled apart unfinished weaving
You have not only come for our traditional stories
You have come for our future

 

Day 10

Because baby and mother trade cells
The first gift 
Before crayon drawings and
Paper weaving 
Mother is a kind of mythological creature
Micro chimera
Carrying pieces of our missing daughters
Our bodies a private museum of loss


Murdered Missing is a series of 50 poems I wrote to investigate my own feelings about the crushing numbers of Indigenous women who are taken and murdered every year.

 

Some Other Thing

It was always clear that I was 
The thing not like the others
Those days we’d take the bus 
After school
All the way to the park
Sit up on the hill
Your head on my shoulder
And a plague of squirrels
Near the pond 
I tell you now that it was a good trade
A belonging I didn’t want
In exchange for your time 
Which I did
In the next couple of years
The women from that school who came out to me
As though I had any idea
But I had been chosen for sacrifice
So I guess I had the merit badge
In my boots and leather jacket
I guess I made the teacher uncomfortable too
Carrying Adrienne Rich like an amulet I didn’t understand
To a war I wasn’t paying attention to
With people I couldn’t wait to outgrow
People I can’t wait to outgrow
In retrospect
It was a pretty good love story

 

Kim Shuck is the 7th poet laureate of San Francisco. Shuck is a citizen of the Cherokee Nation of Oklahoma through one side of the family and the other has lived in San Francisco for generations. Kim is sole author of 7 books, the latest being a chapbook, Whose Water?  from Mammoth Publications, and Deer Trails from City Lights Foundation Books.

 

 BACK TO ISSUE

 BACK TO FOLIO

Rain Prud’homme

Mixedblood Girls II

Mixedblood girls who date
              white boys are traitors to their race
              cuz “girl don’t you know you’re supposed to up your blood quantum?”

Mixedblood Girls who date
              black guys isolate family
              cuz don’t you know grandma & grandpa spent a lifetime
                            pretndin they “really weren’t them Freedmen folk.”
Keepin’us separated from family. There’s more than one kind of rez.

Mixedblood girls who date
              other mixedblood girls
              learn to keep their faces up,
                            wear their tattoos like shawls of tradition,
                                          & teach other mixedblood girls songs of their grandmothers
              full, throaty, and rich with defiance of being mixedblood girls
who didn’t claim to be anything else.

 

Hard

Trace lines, limbs of black 
ink over shoulder, down deltoid, skirting
left of your spine, to root on hip and buttocks—
a journey my tongue has memorized.

Long slightly callused fingers
grip my wrists, pull hands
away from bulk of belly—
refusing my self-shame in this body.

                So I learn

To love having curves, rolls, 
large breasts, hapullo nia, and lip-slicked lips —
the way my fat cis-fem body cradles
your tall, hard, butch body.

Opening dimpled soft thighs
to rough fingers, firm lips, harsh tongue, 
your silicon that is always hard—
brown eyes always soft.

 

D/s

I don’t understand
how you want this body—
its all hanging in a language
of dimples, cellulite, stretchmarks.

Perhaps it is a physical 
manifestation of my compliance—
the truth of my submission.

This is the place of letting go.
Your mouth, hands, sex,
hardness to my softness.

Your words break open
make me burn, leak, cry
in want from eyes to thighs.

There is trust in this.
The truth that outside
these doors I am power.
Never giving up control
but here—

I release, from calloused palm
marking across width of my ass,
shock of rings in breasts pulled
until your mouth assuages pain.

That I am a cradle
holding your body—
and you need me

a partner in the choreography
                of our flaws.

 

Of Settlers and Serial Killers

My womb is a barren killing field. 
Take it like Cavalry soldiers took 
our mothers, our grandmothers, 
our great-grandmothers’ uteruses. 
Let it carry testimonies in its lining 
continuing to shed blood tears 
long after removed from the body. 

Have they taught you how to read the way blood 
dries on skin like you would read tea leaves in a cup?

He says, 
“tell me are you blue?” 
When I sing blues turn 
my red skin purple like 
the bruises, the bruises, the bruises 
purple turn black, then blue, and fade 
like a body left to rot in the muck.

Have they taught you how to translate the way bruises
flower on skin like you would interpret lines of code?

Is this why you took our bones, our flesh, 
our DNA, stuffed it in drawers to silence 
the screaming, to muffle the crying, 
the annals of flesh you keep like 
serial killers keeping trophies.

Have they taught you how to read the way tears
fall on skin like you would read tea leaves in a cup?

You sit in nests we have built carrying 
splintered tibias, fractured phalanges, 
sinew that once held our grandfather’s ankles stable, 
lined with our children’s’ hair shorn, cut, 
and the meconium of grandmothers who 
expelled their children in fields they were shackled.

Have they taught you how to translate the structures
of our survival like you would interpret lines of code?

And so, you sit in our nests like 
hungry birds, lips open waiting 
for us to vomit into your mouths’ 
the essence of us turned acidic in bile 
of holding back our tongues — 
that you might have the last bit of nourishment 
we housed in our bellies keeping it camouflaged 
under our diabetic skin. 

Our act of living remains nothing 
but an exhibition for your entertainment.

 

Rain Prud’homme  is aFATtastically queer IndigeNerd who reads too much and drinks too much black tea. Her books include Smoked Mullet Cornbread Crawdad Memory (MEP 2012, as Rain C. Goméz, First Book Award Poetry, Native Writers’ Circle of the Americas), Miscegenation Roundance: Poèmes Historiques (fall 2020 Mongrel Empire Press), and the co-edited collections Louisiana ​Creole ​Peoplehood: ​Tracing ​Post-Contact ​Afro-Indigeneity ​and ​Community (University of Washington, 2021) and Indians, Oil, & Water: Indigenous Ecologies and Literary Resistance (TPHP 2020). Current projects include: Gumbo Stories: Rhetorics and Quantum Relation-Making in Trans-Indigenous South; Epidermal Journal (poetry); and “I oughta know about lonely girls:” Essays on Body, Love, & Place. She is co-Executive Editor of That Painted Horse Press and a professor at the University of Calgary. 

 

 BACK TO ISSUE

 BACK TO FOLIO