Issue 86: Andrew Furman

Andy-at-Ocean

About Jennifer Christman

Jennifer Christman (she/her) is pursuing an MFA in Creative Writing at Warren Wilson College. Her debut fiction can be found in New Ohio Review 24. She lives in New York City.

A Profile of the Author

Notes on “Dani Bloom”

 

“Dani Bloom” was inspired by a place in south Florida that has fascinated and haunted
me for the past 20-odd years I’ve lived here. It’s a wild 2000-acre finger of West Indian
hardwoods at the very top of the Keys in North Key Largo. In the 1980s, it was the site of fierce and protracted litigation between developers, who hoped to build a nearly 500-acre faux Mediterranean coastal village of hotels and condominiums smack dab in the middle of the woods, and environmental activists, who opposed the plan given the critical role of the hammock to the ecosystem.

As so many of these stories go in south Florida, the developers eventually won the court
case and even started construction. Yet, thankfully, they went bankrupt and ultimately
abandoned the project before destroying too much of the hammock. Soon after, the state
purchased the land and named it after one of the local environmentalist heroes who fought to preserve it. Now, the Dagny Johnson Key Largo Hammock Botanical State Park is home to 84 protected species of plants and animals, including Schaus’ swallowtail butterflies, mahogany mistletoes, wild tamarinds, American crocodiles, mangrove cuckoos, black-whiskered vireos, rare tree snails, and, my personal favorite, the endangered Key Largo woodrats, whose elaborate ground-nests of sticks and twigs enthralled William Bartram when he ventured down to Florida almost 250 years ago.

I travel down the highway with binoculars to visit this site when I can and it never fails to produce some great plant or animal discovery. But there’s also an eerie, Planet of the Apes feel to the place as several remnants of the abandoned development can still be glimpsed through the dense foliage, including a rock wall that snakes its way through the bush. I’ve known for quite a while that I’d eventually write a story set in this place, and then a character finally occurred to me, an adolescent girl, yes, growing up in the immediate aftermath of the failed development, whose mother maybe owned a native plant nursery and fought against it. The girl would be struggling to find her place in the world and the hammock—this magical place in its own right—would somehow play a role in her self-discovery. I’d have to find a way to get her out there. It had taken a while, I knew, to dismantle some of the buildings that the developers had partly constructed. Hmm. I just took it from there and hoped for the best!

Music, Food, Booze, Tattoos, Kittens, etc.

Don’t even get me started on my border collie mix, a rescue from Hurricane Harvey in
Texas. We named him Storm, of course, and I’ve been pretty much obsessed with him from the start. Thankfully, he’s also obsessed with me and doesn’t like to leave my side. Storm had a rough first year with us. Malnourished as a pup before we adopted him, the bones in his front legs didn’t develop normally. He had difficulty walking and we thought he might need surgery. Thankfully, proper nutrition and lots of TLC—especially from our youngest child, Eva—brought his legs up to speed, finally. We now take Storm to the dog park and beach, and we even drive him from south Florida all the way to Acadia National Park in Maine so he can enjoy the mountain trails and lakes with us. And then there was the time that he noticed a child drowning in the ocean and swam out 500 yards and dragged her back to the safety of the shore by grasping her shoulder strap with his teeth. Okay, that never happened, but if Storm did notice a child drowning, I’m sure he’d save her! Strangers we meet out and about are always impressed by his sweetness, his obedience, and his good looks! Often, people are stunned that he’s not one of those fancy high-cost breeds, but an “All-American Dog,” as we call him, and one of a kind. I tell his many admirers that they should consider getting their own rescue, as there are any number of special dogs out there in need of a loving home.

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Willow Springs Magazine and Gettysburg Review to Host Joint Online Reading

WS and Gettysburg Review Thumbnail

Next Friday, January 29th at 5pm PST, Willow Springs Magazine and the Gettysburg Review will host a joint online reading featuring contributors from their upcoming issues. The reading will be a Zoom webinar and is free and open to the public. Anyone with the link can attend. It will also be livestreamed through the EWU MFA Visiting Writers Series YouTube page. There will be an opportunity for guests to ask questions and interact with the readers through Zoom at the end of the event.

To attend, guests can use this Zoom link.  The reading can also be viewed back after the event ends through this YouTube link.

The readers from Willow Springs Magazine are Tom McCauley, A.D. Nauman, and Heikki Huotari. The readers from the Gettysburg Review are Julialicia Case, Allison Hutchcraft, and Christine Schott. You can find out more about each of the readers through their bios below:

Tom McCauley

Tom McCauley is a writer, comedian and musician whose work has appeared in Superstition ReviewLeveler and What Rough Beast. His poem “People Are Not Lights” won the 2018 Joseph Langland Prize from the Academy of American Poets. In 2012 he scored Constance Congdon’s play “Tales of the Lost Formicans” for the Great Plains Theatre Conference, and in 2018, he was a writer-in-residence at the Kimmel Harding Nelson Center of Nebraska City. Currently, he works for the nonprofit AIM Institute and teaches contemporary literature at the University of Nebraska at Omaha.

A.D. Nauman

A.D. Nauman has published short fiction in TriQuarterly, Necessary Fiction, The Literary Review, Roanoke Review, The Chicago Reader, and many other journals. Her dystopian novel, Scorch, was published in 2001 by Soft Skull/Counterpoint. Nauman is the recipient of an Illinois Arts Council Literary Award, and her work has been produced by Stories on Stage, broadcast on NPR, and nominated for a Pushcart prize. She lives in Chicago with a very pampered tuxedo cat.

Heikki Huotari

Heikki Huotari, in a past century, attended a one-room school and spent summers on a forest-fire lookout tower. He’s a retired math professor and has published poems in numerous literary journals, including Crazyhorse, Pleiades, and the American Journal of Poetry, and in three collections. A fourth collection is in press.

Julialicia Case

Julialicia Case has had work appear in the Gettysburg ReviewBlackbirdCrazyhorse, the PinchWillow Springs, the Writer’s Chronicle, and other journals. She earned her MA from the University of California, Davis, and her PhD in fiction from the University of Cincinnati. Currently, she teaches creative writing and digital literature at the University of Wisconsin, Green Bay. You can learn more about her writing and scholarship at www.julialiciacase.com.

Allison Hutchcraft

Allison Hutchcraft is the author of Swale, published by New Issues Poetry & Prose in October 2020. Her poems have appeared in the Gettysburg ReviewBoulevardFive Points, the Kenyon Review, and the Southern Review, among other journals. She teaches creative writing at the University of North Carolina at Charlotte.

Christine Schott

Christine Schott teaches literature and creative writing at Erskine College. She holds an MFA in creative writing from Converse College and a PhD in medieval literature from the University of Virginia. Her memoir “Bone-House” appears in issue 33.1 of the Gettysburg Review and is her first published essay.

Issue 87: A Talk with Jericho Brown

87 Front Cover

Found in Willow Springs 87

March 29, 2019

JOSH ANTHONY, HANNAH COBB, CAYLIE HERRMANN, & KARI RUECKERT

A TALK WITH JERICHO BROWN

jericho brown

TERSE AND BOTH RHETORICAL AND LYRICAL, Jericho Brown's poems explore race and sexuality with an unflinching gaze. Sometimes formal and always smart, the poems are infused with a sense of grace. Subjects that feel at first deeply personal become part of the experiences of a greater we. At the core of Brown’s poems is a call for love.

A New York Times book reviewer writes of The Tradition, “In Brown’s poems, the body at risk—the infected body, the abused body, the black body, the body in eros—is most vulnerable to the cruelty of the world. But even in their most searing moments, these poems are resilient out of necessity, faithful to their account of survival, when survival is the hardest task of all.” Yusef Komanyakaa writes of his collection The New Testament, “The lyrical clarity in this poignant collection approaches ascension. And here the sacred and profane embrace. . . . Naked feeling is never abstracted, and this poet knows how to see into the dark.”

Jericho Brown is the recipient of fellowships from the Guggenheim Foundation, the Radcliffe Institute for Advanced Study at Harvard, and the National Endowment for the Arts, and he is the winner of the Whiting Award. Brown’s first book, Please (New Issues 2008), won the American Book Award. His second book, The New Testament (Copper Canyon 2014), won the Anisfield-Wolf Book Award. His third collection, The Tradition, was a Pulitzer Prize winner; it also won the Paterson Poetry Prize and was a finalist for the National Book Award and the National Book Critics Circle Award. His poems have appeared in The Bennington Review, Buzzfeed, Fence, jubilat, The New Republic, The New York Times, The New Yorker, The Paris Review, TIME magazine, and several volumes of The Best American Poetry. He is the director of the Creative Writing Program and a professor at Emory University.

We met Jericho outside a coffee shop in Portland, the chaos of the AWP conference swirling around us. We talked about formal elements in poetry—in particular his own created form, the duplex—race, the blues, prayer, vulnerability, and love. Jericho was popular among the passersby, and we got to eavesdrop on several enthusiastic conversations with friends and fans. Brown was charming, down to earth, candid and open; he kept us laughing with his raw and honest humor.

JOSH ANTHONY

What are you reading right now, and what do you look for in a book?

JERICHO BROWN

There are a lot of writers who are really good . . . I don’t like this question. I want that in print, that I don’t like that question, but not that I have a problem with you asking me the question. I just think there’s something that happens where people try to figure on you based on your answer to this question, and I don’t like being figured on, you know what I mean? Because for some people there’s a right answer to this question. What I’m really reading right now is George Oppen. I’m reading Keith Wilson’s new book. I think it’s really beautiful. I’m reading Vievee Francis all the time. I’m reading Natalie Scenters-Zapico. Lyn Hejinian’s last book—y’all should read it. It’s really good.

When I was getting a PhD, I was reading a book of poetry a day. I was going to the independent bookstore and if it was there, I was going to read it. I thought it was my responsibility, particularly when it came to Black poets, to know everything. So I’ve read a lot of books. If I don’t think something’s good, I don’t feel like I have to finish it. But I also read systematically. I could read anthologies and find poets that way. When you’re reading an anthology, you can sort of be like, “No. No. No. Oh! There’s something. Look!” I think I found the poet Ai in an anthology. Then I read all of Ai’s books. I had a teacher who used to tell us to figure out who our favorite poet was, who you feel you’re close to. If you read all of that poet’s work, then you’ll be able to glean who their favorite poet was. Then what you should do is read all of that poet’s work, then you’ll be able to glean who their favorite poets were, and you should read all their work, and that’ll take you all the way back to the Bible. You’ll always have something to read, and you’ll get a history of poetry.

No matter how widely I read, I know that there are people out there trying to nail me down, and I don’t want to be nailed down. And I don’t want to nail anybody down. People have aesthetic prejudices. People try to find aesthetic prejudices in other people.

  HANNAH ENGEL

Do you see reinvention as a way to not be nailed down?

BROWN

No, that’s not what I mean when I’m talking about not wanting to be nailed down. As a Black poet, as a southern poet, as a gay poet, as somebody who is comfortable in all of my identities, I want for you to find out as a reader that that identity becomes of use to you, whether you are queer or not. That you are and are not in that identity. People really think that in order to like a poem, it has to be relatable. It’s so dumb. What’s relatable about Wallace fucking Stevens? If you don’t like ice cream, I guess you can’t read “The Emperor of Ice Cream.” It’s so fucking stupid, this idea, “I have to find myself in the thing and then it means I like the thing.” That is the whitest shit I’ve ever heard in my life! Stuff is not good because you’re there. That’s crazy! I don’t like when people feel like they can cordon you off, given an identity or given an aesthetic, then they can say, “Oh, I already know I don’t like that.” Bitch, read my poems! You ain’t read my poems, so you can’t say that. When I really look at it, it turns out not to be about aesthetic or identity at all, it ends up being about friendship, it ends up being about something more social.

So you were talking about reinvention. I think the proper stance to being a poet in the world is that you’re always a little mistrustful of whatever you set down. If you set down something, an idea, if your poems are proving a certain poetic, by the time you write a book, you should be doubting that poetic. My students are always trying to do something I tell them they can’t get away with doing. But then my job becomes, “Let’s figure out if you can do that in a poem.” That’s what I mean by reinvention. You need an idea of what you think poetry is to write your poems, but that idea always must be changing if you’re going to keep writing poems because after a while you keep writing that same poem.

I also think it’s a good idea that whenever we write a poem, somewhere in our writing we’re also thinking, “I want to change my idea of what poetry is in this poem.” What I tell my students about revision and cliché is that when they come upon the cliché, they don’t have to stop writing and lose their minds. You can keep going, but you need to recognize that you’ve written a cliché. If you can say, “Oh shit, I said it’s raining cats and dogs,” you might need to write that to get to the next line, which is killer. If you write, “It’s raining cats and dogs,” and then you write another line, and it’s killer, and we’re in workshop, and you bring me the poem and it still has “It’s raining cats and dogs” in it, we got a problem, because that means you don’t know the difference between the cliché and the killer line. That’s gonna stress me out! If you can have that kind of knowledge on the line level, I think you can have that kind of knowledge on the word level, on the poem level, and on the book level, too: “There are ways of being in a poem that I’ve already done or that have already been done, and maybe I’ll want to find new ways.” You don’t have to find new ways to do everything in the same poem.

I have a whole lecture on penultimates because I think they are actually more important than endings. At least in American poetry something happens right before the end of a poem where everything goes crazy, or where things get really psychological, or where the language slips just a little bit, and it’s that slippage that directs toward the end of a poem. In Frost, for instance, it always happens with rhyme. In “Fire and Ice,” he brings up the new rhyme at the penultimate moment of the poem—all the rhymes had been the same before that. And in “The Road Not Taken,” for instance, it’s “and I—/I,” so there’s a certain kind of double rhyme; he makes a literal enactment of a sigh. Komunyakaa, in “We Never Know,” says “I fell in love” in that penultimate moment.

ANTHONY

You’re really enthusiastic with your rhyming schemes—maybe not schemes, but how you move around with the language.

BROWN

For me, there’s always been, in every book, a great deal of internal rhyme, because I’m interested in the music of the line and the sound of the line and rhythm. That has a lot to do with what I think poems are.

CAYLIE HERRMANN

I love “Bullet Points” and hearing the musicality behind it while you were reading. I often don’t notice rhymes when they’re on the page because it’s not what I look for in a poem, and it seemed very different from the rest of what you do. Why did you make that shift in this book?

BROWN

I was reading a lot of Gwendolyn Brooks, and I noticed that there are times in her career where she chooses a very stark, obvious rhyme, sometimes on monosyllabic words. It seems like she was trying to get at something that was at the root of us, something that was childlike in us. An example of it is a poem called “Song in the Front Yard,” which is literally in the voice of a little girl. Something about that lends itself to song, lends itself to the ballad, and when you have so called “difficult material,” it’s a way of veiling it in what seems to be simplicity, so that if something comes to you as song, you can’t refuse it because you’re enjoying it, no matter if what’s being said might be something you want to refuse. You have to deal with an ambiguity as you are reading or hearing the poem—“I don’t want to hear that, but I want to hear that”—and you’re trying to figure out why.

KARI RUECKERT

Is that childlikeness something you try to inhabit in your own work?

BROWN

Yes. I’m interested in telling the truth. I’m interested in writing adult poetry. I want people to deal with the reality we deal with. I want my poems to be an opportunity to deal with those realities. I like for people to be honest about our bodies; I’d like us to be honest in particular about women’s bodies. I think that stuff feels unpalatable to people.

Most of what I talk about is pretty regular stuff, like Black people are getting shot by the police, or fearing getting shot by the police, or us knowing that Black people could get shot by the police. Why would that be controversial? There’s a way a child learns information—you know, how you can trust children but you can’t trust them, because they will say what’s true, because they don’t know what you’re not supposed to say. That’s really what I was interested in getting at in this particular book [The Tradition].

There’s a poem by Sharon Olds called “May 1968,” which I really love. It has this moment where there’s this woman on the groundcounting, and right after that, she makes the revelation that if her period doesn’t come that night, she must be pregnant. I’ve been teaching this poem since 2002. When I ask the men in my class what she’s counting, they don’t know. They’re like, “I have no clue.” She literally says, if my period did not come tonight, I’m pregnant. But they want to fuck, and I imagine the students in my class don’t want to get nobody pregnant, but they don’t know what she’s counting. How is that? These are 18-, 19-, 20-, 21-, 22-year-old people. All the women in my class know what she’s counting.

ENGEL

You’re talking about poetry as telling truths about the body, but you’ve also mentioned poetry as coming out of the body and from your lived bodily experience. What does being a poet look like, as far as how you live bodily?

BROWN

When I’m in the act of writing a poem, I don’t know what the poem is going to be about because I think that’s a bad idea. I’m interested in following the language for what it will tell me, the sounds of the language—that’s how I write. I try to put myself in the position of whomever the speaker is in the moment of that particular poem. So, like, in the track “Summertime,” I try to put myself in the position of Janis Joplin. “Bullet Points” is in many ways a poem of prayer. What does it sound like in that intimate moment of prayer when you’re asking for something that you really need? If I do that well—this is why it’s sort of funny for me to be writing in front of people—then I look certain ways, literally, while I’m doing it. If I’m angry in a poem, I can start hitting the computer because I’m trying to become the thing I’m doing.

How to be a poet, or how to live as a poet in the body, is going to be different for each poet. For me, it’s very important to get out of my head and into my body in a physical way. So I do one of two things in the morning: I wake up and I do one hundred burpees, then I try to write for two hours. Or I wake up and I eat, and then I write for two hours. That’s my writing day. If I’m really working on something, I wake up and I eat and I write for two hours, and then I go to the gym. During the moment when I’m doing burpees or I’m trying to pick up something heavy, I’m not thinking about anything because I’m scared that this weight is going to fall on me and I can’t have my mind on anything but that. That way, when I revisit the work, it’s new to me. Before I write, I’ll pray. I’ll have a mediation period. I have a time where I read a little bit of a book, which will make me feel more grateful for who and what I am and what I have and where I am.

ENGEL

What does prayer look like for you?

BROWN

I’ll read something either by somebody like Earnest Holmes or Michael Bernard Beckwith, and I’ll read until I get to a sentence that makes me feel enlightened somehow. Once I get to a sentence like that, I put it down, and then I pray in the way that I was taught in my church. I recognize that there is a source, a God, whatever I want to call Him, that particular day. Him, Her, It. I recognize that God has in Him whatever I am affirming in that moment. If I am affirming health, or if I am affirming prosperity, or if I am affirming courage, or if I am affirming time, or if I’m affirming peace, I say, “There is a God, and everything peaceful in this world comes from one source.” I’m doing this in front of my big window in my living room, so I can really, like, see peace, because I have a yard now and I live in a quiet neighborhood, which everybody doesn’t always have. Then I say, “Well, if that God is everywhere, then that God must be in me, and therefore peace is in me.” Or whatever I’m affirming is in me. Then I say some things that are in the world every day of my life where I’m not seeing peace, but if I think about it, there is peace there somewhere. And I sort of affirm that out loud. And then I give thanks for the realization of that, for understanding that it’s there in ways I didn’t understand before. Then I release it. I let it go. That’s how I pray.

I learned that through The Science of Mind, which is where I go to church, the Spiritual Living Center of Atlanta. I grew up in a very Christian church in Louisiana, but I started to New Thought teaching when I started going to Michael Bernard Beckwith’s church, Agape, when I lived in California. New Thought is a movement that started in the 1800s; Ralph Waldo Emerson is thought of as one of its progenitors or founders. Book people, literature people who find their way toward some sort of spirituality are of interest to me.

HERRMANN

In The Tradition, you started this form—the duplex. To me it feels almost like a crown of couplets. How did you come up with that?

BROWN

In a crown, you go from the first line to the last line, then the last line repeats. I kept thinking, what happens if you just get rid of everything in between the repeats? And then I tried it, and it looked bad. And I was like, there’s got to be a way to make this a poem, to make it work. If I can figure out how to merge the formal turns of a sonnet with the juxtapositions of a ghazal with the tone of the blues, if I can put those three forms together, then I’ll have this mutt of a form—just like the person that I feel like I am in the world, a mutt, this person who for whatever reason, when encountered I’m sort of misunderstood. People are like, “What’s happening? What are you? Which thing do you want to be?” I have all these forms that I put together to make what I call the duplex, which is actually one house, but with two or maybe three houses in it. This is the best name for the merger of things that are whole and remain whole even afterwards but with a wall between them. How do you live together with a wall between you is something that I kept asking myself about these couplets—sometimes disparate, sometimes leaning into one another. I wanted some to be narrative and some to be much more lyric and to really live off of their metaphors. I wanted to see how many I could do, and so I worked on a lot of them. And then Michael Wiegers, my editor, told me I needed another one. But the other ones I had sitting around I didn’t like. I was so tired. I was like, I can’t look at another duplex. I was really frustrated with Michael. I’ll show his ass. So instead I wrote a cento [“Duplex: Cento”], which used all the lines from all the duplexes in the book.

When I was working on these poems, I was in a workshop led by Mark Jarman and A. E. Stallings. I really wanted to talk to some people who had worked with form. Because you have to learn a thing in order to do a thing. Obviously, I had written formal poems before, but I knew this was going to be a different kind of an endeavor, and I wanted to really commit to it.

HERRMANN

Do you intend for it to be something that other people can use?

BROWN

Yeah, I want everybody to write a duplex. It’d make me so happy. I want to see duplexes in every journal I pick up! I want a duplex in The New Yorker every other month.

ANTHONY

I keep thinking about the blues, too.

BROWN

It’s really tonally important to me. When I read “Theme for an English B” by Langston Hughes, I just remembered thinking, “This is a blues poem that is also somehow a narrative poem, and it’s also not using the blues structure.” There are other writers who are good at that. I’ve always been thinking about how to get that tone into my poems. There’s a poem by Hughes called “The Island” that I think does it, and a poem called “Suicide’s Note,” which I have an essay about online—I think it’s called “To Be Asked for a Kiss.”

ENGEL

I read an interview where you were talking about the transition from Please to The New Testament, about how you wanted to stay away from musical language at first when you were writing The New Testament because Please was so musical. You said you wanted a new lexicon for The New Testament.

BROWN

I still wanted the poems to be musical, although it is true that the poems in The New Testament lean toward a certain kind of discursiveness, some digression, which also meant a certain kind of flatter language sometimes, which I was interested in trying because I had become enamored of the work of people like Claudia Rankine and Marie Howe and Lyn Hejinian and Anne Carson, who were making use of a flatter language that wasn’t as tinged with music as what I had been interested in before. I see music as the artifice of Please.

ENGEL

Did you find that for The Tradition you developed another new lexicon of words that you were coming back to?

BROWN

For The Tradition, there probably are words that I was coming back to, but not as consciously. When I notice those words return, I push toward them, but in Please, those words are different in terms of the world-building of the book. There are different factors that go into the world-building of The Tradition, and those factors have more to do with what I was trying to figure out in poetry. In The New Testament, and in Please, what I’m trying to figure out with poetry is not necessarily part of the world-building of the book. In Please, I’m just trying to figure out how to write a damn poem. In The New Testament, I’m trying to figure out how to be more discursive in a poem or how to write a longer line. In The Tradition, I was thinking, how direct can a poem be and still be a poem? I was thinking about metonymy as a corrective to metaphor. Can I write poems that are based in the metonym, rather than the metaphor? So that’s why you have these poems like “The Card Tables” and “The Rabbits” where what I mean to do is look at the thing for the thing, as opposed to comparing it to something else, to bring it to the reader, to allow the reader to make whatever assumptions they’re going to make based on the thing, without me saying it’s like something else. And I’m such a metaphoric poet—which is hilarious to me, I’ve turned out to be such a metaphoric poet—but I have to say I wasn’t before.

You watch Beyoncé a long time, you see her improve on something, you see her trying to learn to do a thing, and she gets better at doing that thing, and the same thing with Lebron James, or anybody you can pay attention to. One of the things I’m wanting to figure out was, how do you use a metaphor? And I think I’ve finally figured it out. And then after I figured it out, I couldn’t get rid of it.

ENGEL

So then you were trying to figure out how not to use a metaphor.

BROWN

Exactly. The metonym was what I was trying to make, and then there are these poems titled that thing that’s sort of obvious in the world. And then there are the duplex poems, which, they’re part of the world because you know you can come across a duplex. Right? I’m interested in that as a title because I imagine that when people see the word “duplex” they see a duplex. And so they have to imagine whatever happens in the poem happening in whatever world they think a duplex is.

RUECKERT

You talk a lot about vulnerability as a poet. I see vulnerability as something that’s internal, being vulnerable to yourself when you write a poem, and also externally when you share it with the world. How do both those experiences work together?

BROWN

I don’t know how they work together. I’ll say this one thing: it is really nice to find yourself in the middle of questions of integrity in ways that you may not have found yourself in the past because you didn’t know to question when you had integrity. Vulnerability in poetry is interesting to me because vulnerability is what leads to integrity. If you are really allowing your poems access to everything you know and everything you’ve done and everything you believe, then anything can appear in your poem. And you’ll be like, “Oh shit, I just wrote that thing.” But then there’s an opportunity there because once you’ve written it, you have to decide if that’s who you really are: “I said this, do I believe that?” So simply having a question and trying to answer it, through the poem or in yourself, is the process of figuring out what you believe, understanding that what you believe is going to be based in your ethics and your morals and your values and what you think of as right or wrong, what you think of as gray or whatever. When I’m talking about being vulnerable, that’s what I’m doing. I’m making myself available to the poem as much as possible, and then dealing with what that means when it’s on the page by finishing it and allowing it to work on my life. Once you say something in a poem, you as the poet, maybe I shouldn’t say you, but I as the poet, have to say, “Well, that’s how I have to live, then.” I just can’t be out there saying that if I’m not going to make that revelation a part of my life. So once I make the revelation a part of my life, then questions of integrity come up because I’m going to be asked to do things I can’t do anymore because I think that’s crazy now. I have to realize that.

Being vulnerable to people is a little different. I don’t think I have the same questions about that in the world, probably because of my upbringing and because I had priorities for a long time. It’s not so much that I feel like I’m vulnerable, I just feel like I’ve tried my best to build a world where I can love people and people can love me, and I can trust that I am loved. You know, sometimes you don’t feel that way. But I always have to remember that when I don’t feel that way, that’s anxiety, it’s a conspiracy theory of one, telling myself that I don’t have nobody or don’t nobody love me. There are people who’ve been really supportive of what I do, and I have gotten signs of appreciation. And I think somehow that’s enough for me to know.

Here’s what I really know. I know that poems changed and saved my life, and that they continue to. I know that. Since I was six or seven years old, poems were doing work on me. And I imagine, “I like this poem, because I’m writing this poem, it feels good,” and I imagine it can someday do work on somebody. When it does, it’ll be cool. I’ll be like, “Yay, it did work on somebody,” if that comes back on me. I might not ever get to know, and I don’t need to know. So being vulnerable is easier. Maybe it’s easier for narcissistic reasons. But I think, “It worked for me, it’ll work for someone else.” It’s harder for me to be vulnerable to myself. Being vulnerable to other people—I don’t really have a choice. I have to stand behind my work. I have to do what I can to help it be in the world.

RUECKERT

You said in your interview with Divedapper that the representation of the self is a representation of the truth of the human race. And it reminded me of what James Baldwin said when he said, “The artist’s struggle for integrity must be considered as a kind of metaphor for struggle. And the poets (by which I mean all artists) are the only people who know the truth about us.” I’m interested in what that looks like in your journey as a poet.

BROWN

I just need to know that something about my work can indeed hold a place in one human heart. It doesn’t have to be that much space. Integrity isn’t only about how you live. It’s also about how you write and what you let out into the world. And how precise you are in your language. When I’m writing my poems, I’m trying to get them right before sending them out into the world. For one thing, I don’t want to be embarrassed. I think it’s important that I give the poem everything I could possibly give it and that it’s as good as I can make it.

ENGEL

How do you know when it’s at that point?

BROWN

Well, for one thing, I have good friends. The wonderful thing about the poetry community is that we’re really good to one another. We like to sit in a room somewhere where it’s a little cold and dark and uncomfortable. And we will read up on each other. For nothing, for feedback. It’s a blessing to have people who will invest themselves and support your work. And it’s a blessing to be able to do that for somebody else. And it’s also a blessing to be comfortable about it. It’s not going to be there automatically, but when it’s there, it’s a real lesson and I’m really glad that it’s there.

HERRMANN

I want to know how you get these communities. How did you personally find your community?

BROWN

People are nice. And I try to be nice to people. And I try to tell the truth. People are like, “Oh, he’s telling the truth. Let me go stand next to him. Let me go stand next to him because he’s telling the truth. I don’t want him to get shot.” [Big laugh.] I also try to be sincerely grateful to people who’ve done nice things for me. That helps to build community itself. People thank you in a real way. They remember you said thank you. You wouldn’t believe how many people will not say thank you.

I try to tell the truth, and I try to be good to people. I try to be there for people. If I see there’s something that a younger writer needs and I can meet it, then I try to meet it. Sometimes that’s as simple as reading a poem. And sometimes that becomes financial, or sometimes it becomes writing a recommendation, or sometimes it becomes talking to somebody who’s in the same place in the same city to say, “Hey, can you let this person in your workshop?” If you support the poetry you love as much as you can, that’ll happen. And if you support the poets you love as much as you can, you’re also creating a world where people will want to support you because they see you as a supporter.

ANTHONY

In an interview, you said if you’re not writing you’re teaching, but it sounds like maybe if you’re not writing you’re giving back to the community.

BROWN

Well, teaching really helps because I feel like I’m writing. When I’m really helping a student with a poem or when I’m really talking about something, I feel myself learning that thing or re-learning it or learning it in a new way. My students will see something I haven’t seen, and it will give me something to chase. So I have this entire class or two classes of people who are giving me ideas and they don’t know it. They’re asking, “Can I do this? Is this possible? Can you have a poem that does this?” I’m like, “Let me go figure it out!”

HERRMANN

Did you ever struggle with students who were less interested in poetry in any level where you were still teaching it?

BROWN

Well, I wasn’t good at it when I started doing it. We’re not supposed to be good at anything we do the first time. And we’re hard on ourselves. Writers are hard on themselves about, like, not being Whitney Houston, but even Whitney Houston couldn’t do what she started doing the first time she tried to do it. I look back, and I think about when I was an early teacher. I wasn’t so great, and I feel bad. There are these people in the world who don’t have everything that I have now, but the important thing is that you give them everything you do have.

The younger my students are, the thing that I’m noticing is, anything I ask them, they’re like, “I can just look it up. I don’t have to know it.” If that’s the case, what happens with the knowledge that you gained from poetry? Because you can’t look that shit up, you’ve got to read it. And you have to internalize it. To really gain knowledge from poetry, you have to be a poetry reader. You have to know how to read poetry. I don’t necessarily know how to combat that yet. That’s another thing I’m learning because I didn’t have that experience at first.

RUECKERT

Do you think poets, no matter what, are teaching in some capacity a lot of the time? Even if it’s casual?

BROWN

Yes, poets are always doing something. I actually have a mini essay I wrote about this. Poets are ambassadors in some way. They’re always curating a reading series or writing a review or teaching a class or doing something to give. There is still in us this belief in introducing poetry to more people so they can know its glory because more people need it. I mean, if you’re a writer, you don’t love much else more than writing. A lot of that teaching has to do with creating a space where writing can be made, that the process itself can be made public and therefore you don’t feel like a crazy person.

HERRMANN

You said in an interview with Interlochen that there’s something so recycled about it all—just making literature for other people who make literature. It makes me wonder who you are writing for, if not other poets. It also made me think about not wanting to be nailed down. If you don’t want to specifically be writing for queer poets or Black poets, who specifically are you writing for?

BROWN

I just write for me when I was nineteen. I had really big needs. And I was getting them fulfilled by poetry. I’m trying to fill that need with the poems I write. And it was a future tense need even with this book [The Tradition]. I feel like there are things that he needed to know that are here. But I’m also trying to feel that need for myself, in the present tense. When I’m reading poems, what do I want from poems that I’m not seeing? And if I’m not seeing it, then I’m making it.

HERMANN

You use beginning caps in the overwhelming majority of your poems. Since it’s so unusual, I’m just wondering what your particular reason for doing it is.

BROWN

I do it for two reasons. One is that there is a history of African-American poets doing it whose work I really love like Gwendolyn Brooks, like Cornelius Eady. It puts a kind of pressure on the line that makes the reader have to read each line one at a time and see it as a line. If you have to see each line as a line, then you have to deal with the poem on its terms as a poem of lines and as a crafted thing. You don’t get to dismiss the poem because of what the poem is about. You see it coming to you formally in a way where you have to deal with it just as formally, no matter its subject matter, which I think has to do with why a lot of Black poets were doing it.

ENGEL

That’s working in an interesting way with what you were saying about rhyme. Rhyme has this song quality to it where you have to receive it, even if you don’t like what it’s saying. The caps make it so that you have to encounter each line.

BROWN

Yeah, and I want that to be visible. I want it in the ear, but I also want it visible on the page. I don’t want you thinking you’re encountering anything other than a poem. If you have prejudices about subject matter, I want you to understand that those are your prejudices and your problems. And that you should go solve them. If you want to tell me a poem can be about anything, it just needs to be well crafted, then I want you to understand if you want to pick me apart based on craft, we can go. “You don’t know how to end a poem. You don’t know how to use a metaphor. You don’t know how to black black black black black black”—whatever you want to call your racism today. Something about the way poems are formed on the page, something about the line, something about the line break, something about all those things, any lack of that ability, becomes an opportunity for some people to dismiss your work.

ENGEL

The Tradition feels like it’s doing more explicit political things, particularly with Black Lives Matter, than previous books. Do you feel like you have to push into the craft even more when you’re doing that because there’s even more danger you might be dismissed?

BROWN

No, I don’t feel that. I feel like I have it, and so I’m going to use it because I love it. I mean I actually love this shit. It seems like a silly thing for people who are not us—it seems odd to discuss it as important—but I think it’s really important to know what caesura is and to know what a caesura can do in a line. I think that’s where it is. I’m excited about it. My poems are what people will call more directly political. But I’m not really thinking about any of that when I’m writing a poem. In the midst of writing a poem, I don’t know where it’s going to go, what it’s going to be about, or how it’s going to work out. I do know I have that in me, so that’s a possibility. When you shoot an 18-year-old and then have his body laid out in the street for hours, I have emotions about that. And some of those emotions probably come from the fact that I’m Black. And some of those emotions I would hope are there just because I’m a person. As a person, I think it’s not a good idea to shoot people and to have their bodies laying out in the street for hours. I don’t think that’s cool. And I would like to believe that people will agree with that, that people don’t think that’s okay. That’s in me, somewhere walking around in my body, my psyche, who I am, so that might come out when I’m writing a poem. But when I’m writing a poem, I’m actually thinking much more about, “Should I make a leap here? Should I indent this line? Do I say the next thing, or do I make a metaphor first and then allow that metaphor to become the next thing after that?” As I’m asking those questions, I’m saying things people keep telling me are intense. But I don’t think it’s intense. Look at the world right now! People are out here acting like my poems are controversial. Girl! Seriously! Like, seriously! People are like, “Oh your poems are so sexual,” like what porn do you watch? My poems are so sexual? Me? What TV show are you watching?

I thank God for Alice Walker every day. She wrote a book called The Third Life of Grange Copeland, which was very important to me, particularly given my own childhood and my own past. I saw her giving a speech, and she said this thing about how she didn’t understand why every image of two people having sex on television and in movies now looks like rape. Somebody has got to get pushed up against something every time, and we’re programmed to believe that’s what feels good. But my poems are too sexual? I tell my students, “If you are just being offended left and right, you’re not going to have a good time in my class.” But then, I also say to my students, “And if you are offended by the fact of something in a poem that you love in a movie, we are not going to get along.” People out here are mad that there is sex in poems. But you’re trying to have sex!

“All your poems are so violent.” What? Do you watch the news? It is so ridiculous! You’re out here pretending that we’re not living in this world together. Why are you pretending that? How have you managed to isolate yourself, that you are not aware of the world, or you are trying to pretend the world does not exist? What kind of hatred is that?

HERRMANN

Do you have any advice for young poets?

BROWN

I think it’s important that you say yes to everything. Try not to say no. If there is something that you have an inkling to do, just go do it. If there is something you have an inkling to write, go write it. If there is something you have an inkling to see, go see it. Go make it happen. But I’m also saying be careful. You might have an inkling to walk down a dark road in the middle of the night by yourself. Don’t do that. But other than that, experience and see. Experience and see. Also, I think it’s a good idea to live the life that you claim. Live the life of whatever identity you’re claiming and if you are a poet just decide now what that looks like in terms of your time. For me, that looks like two hours a day. For you, it might look like fifteen minutes a day.

You keep the overhead low, that’s what Grace Paley used to say. Instead of getting the room that’s $127 a night, get the one that’s $125 because you will need those two dollars. Create some discipline in your life when it comes to the writing. I don’t think that has to be at the same time every day, although if it is at the same time every day, you know when it’s going to happen. I don’t think you should be going to sleep without practicing. You’ve got to practice some. Practice a little.

RUECKERT

On an Instagram post, you say rebirth and renewal are kind of like an invitation. What is your perspective of those words, rebirth and renewal?

BROWN

I just love spring. I was born on April 14th, and Diana Ross was born just a few days ago, and Billie Holiday is an Aries as well. I think it’s the poet’s season. I think Persephone, and I think Orpheus, those mythological people who had something to do with coming up from the underworld. There’s something about that that I think has a lot to do with writing. Making something out of nothing. Creating something, recreating something. There are these memories we have and we put them down or these facts we know and we put them down, and that becomes a whole other thing, other than the memory or the fact. That’s sort of my relationship to writing and to the way I think about . . . I love the fact that I can see, smell, feel spring happening all around. It’s a busy time because of AWP, my taxes are due, the semester’s ending. I have a birthday coming up and everybody wants to know, “What are you going to do for your birthday?” Take a nap. A very long nap.

Issue 86: Jennifer Christman

Jennifer_Christman

About Jennifer Christman

Jennifer Christman (she/her) is pursuing an MFA in Creative Writing at Warren Wilson College. Her debut fiction can be found in New Ohio Review 24. She lives in New York City.

A Profile of the Author

Notes on "Elodie"

“Elodie” came about as a result of two other stories I wrote. One is about the Roseclaire character (her mother), in which she is living through the drama of her marriage ending and her friends ghosting her in her uptight suburb. That she has a little girl is barely mentioned. The other story is about the Old Lady character (her name is Avis in this story), who is loosely based on a real-life but now deceased grand dame of theater. Old Lady reminisces about her theater days and spends her time talking to Peanut (also inspired by and named for a real living being of a dog). Not long after, I wrote a shortie about a grungy, hovel-loving girl, Elodie, who works as a projectionist, at which point I thought, hmmm, I think she might be the daughter of that Roseclaire person. Then – I swear this is gonna come together – I read a memoir written in present tense and admired the ongoing sense of loss conveyed by the narrator (it’s about the death of her sister), and knew that Elodie would surely have experienced tremendous loss because of her mother’s withdrawal. So, I worked on Elodie as daughter of Roseclaire in the present and it just kind of rolled out. (This rarely happens to me… it’s usually a slog.) Oh, and I knew that Elodie would find her way to Old Lady and Peanut, because I loved them and wanted them in the story.

Music, Food, Booze, Tattoos, Kittens, etc.

I love to cook, it’s relaxing, and Tracy Chapman has been my go-to for kitchen listening for the past year or so. Maybe the era we are in? Her soulfulness, her activism. 1970’s folk and classic rock are my defaults, though. I also love ska and reggae. Since a tune or tone often helps me conjure characters, I create playlists for them. Right now, a character I’m working on plays banjo, and his daughter, long after he passes, listens to it, too, to feel close to him. So, I’ve had a lot of Old Timey playing to help me feel closer to both of them.

Food and booze. I eat huge quantities of popcorn. When I don’t have popcorn, I eat corn chips. All day. Writer friends introduced me to a craft beer that I’m obsessed with – Lawson’s Sip of Sunshine. The yellow can brightens my day.

I don’t have tattoos. Or kittens. But Teddy, my dog, is my constant companion – as in glued to my side. He’s fluffy, black and white, and mildly arthritic at 14, but still pretty spry.

“Elodie” by Jennifer Christman

Found in Willow Springs 86 Back to Author Profile IT’S AROUND THE TIME my mother, formerly Roseclaire, emerges from the lower depths. She’s been living in the basement since I was … Read more

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“Elodie” by Jennifer Christman

86-cover

Found in Willow Springs 86

Back to Author Profile

IT’S AROUND THE TIME my mother, formerly Roseclaire, emerges from the lower depths. She's been living in the basement since I was eight, floating at playroom level. She sleeps in the tiny au pair bed and makes coffee in the tiny au pair kitchen and washes up in the tiny au pair bath. She lives amidst American Girl dolls, feather boas and chunky dress-up shoes, my rocking horse and board games. The delightful environment has an impact on her. She is Happy.

Not the adjective. She's Happy and making the change legally. Sometimes we need to disavow whole parts of ourselves, she says. Going forward she will only respond to people who call her Happy. She expects everyone to get on board. No one does. She's not entirely surprised. But she's deeply disappointed and saddened by the lack of spiritual depth exhibited by humanity. By humanity she refers to three people who still sort of associate with her. Her parents and their cleaning lady.

It's around the time my guidance counselor asks why I haven't signed up for a college meeting. He has this patter-you're so alternative, you should be somewhere alternative, given your alternative nature­- it's droll. My nature is not alternative. I'm just not thinking about college. I tell him I like history because it's crap that happened. He thinks I'm a hoot, says alternative more and go somewhere with good history.

You can still call me mum.

I've never once called her "mum" because we're not Brits. We're not even Protestant. We're half-Jew/half-RC. I continue to call her mom and chalk mum off to her adjusting to thinner air. I like her better in the basement, catatonic and out of view. Here she is blinky-eyed and stolid, zealous with newfound nondenominational spiritualism.

She has glommed on to a virtual church, Testament of God. She can't go back to the Jesus mongers at Our Lady. The biddies there don't talk to her anymore because of her extramarital shenanigans culminating in my father's departure and her fall from grace. She spends a lot of time on ToG's site. She has not graduated to know­ing what is going on with me. Take college. My father is going to foot the bill. He lives in Bethesda. That's always been the plan, the one thing he is going to do-out of guilt for setting up shop and producing a second family in no time. My mother never mentions the C-word. She has forgotten how old I am. I'm a high school senior.

What's happening at school?

Predictable Memory Lane stuff.

I hope you finally have some good teachers.

That ship has sailed.

I hope they cleared out some of that dead wood.

No one is focused on academics.

What are people doing this summer? 

Nothing. As in the end of high school. What?

I didn't say anything.

I'm tired of taking my buds out to hear her. I spend half my life with my head and torso pitched over the basement stairs, my ass and legs in the kitchen. I tell her that if she doesn't want to yell she should consider venturing upstairs for a minute.

I'm thinking about it.

Or obtaining a megaphone. She obtains one. Her shrill mechanical voice cuts through the silence of the house. It's less depressing than the robotic kazoo voice people have after their voice boxes are removed. But I am forever jolted by squealing feedback preceding her communications.

Any interest in Sculpey Clay?

I'd love a turkey burger.

Exercising for the next thirty minutes.

She is exercising. She's downright peppy. She constructs a training circuit, a Chutes and Ladders-type set up involving an indoor wooden slide and platform, multicolored jigsaw foam blocks fitted together in a large mat on the floor-for calisthenics. There are hula hoops, my once-coveted  Nickelodeon Moon Shoes, a Skip-It, a kid unicycle and other stuff. She saves the unicycle for the end, after planking and crunching on the mat. She wears knee and wrist pads and a bike helmet. I can tell what part of the circuit she is on at any given time. Clickety-clack = Skip-It, squeaky thuds = moon shoes, exclamations = unicycle as she grabs for the wall.

There's a pogo stick. Boing-boing. I hear her short sharp breaths. She insists that I watch Reverend John Good, Testament of God's fearless leader.

His shop needs to invest in a good mic. This guy's mouth is pressing on it. She has the volume painfully high.

I WANT YOU.

Pointing like Uncle Sam.

See the way he's pointing at me?

He's pointing at the camera.

My heart jumped, Elodie.

Because it's deafening and terrifying.

His short, crumpled black hair is pressed flat to his skull like he irons it. He has small dark eyes, sallow cheeks-Mediterranean-ish skin, could be Indian, could be Latin, Middle Eastern. Accent vaguely southern. Hard to decipher.

No, because I'm alive. Have you noticed my sense of humor is coming back?

It's around the time I notice her humor receding like the tide in time-lapse.

 

I REMEMBER OUR GOLDEN PERIOD, when I'm sixteen and spend every day downstairs in the serene colors and cheerful imagery. A jack-in-the-box shoots from the cuckoo clock hourly to "Pop Goes the Weasel." My mother and I sit at a folding table. I watch while she works with my art kits, markers and crayons, construc­tion paper and scissors, glue sticks. I make myriad variations on a potholder with multicolored cotton loops. She shows her college portfolios. They are stuffed with drawings, fashion sketches and concepts for textiles. Her work is very iconoclastic. Very beware The Oppressor. Very she must have known something about herself.

But these are nice days. She is animated and chatty and wants to get things off her chest. Tell her origin story, how when she is still in college, her parents-aka my grandparents-start worry­ing about her path.

Out of nowhere they foist this upstanding guy on me.

Upstanding guy being my father. It's hard to imagine frail Roseclaire as bold rebel-vixen, hewing close to the line of eat­ing-disordered, all dark poetry and edgy art.

My personality was heavily curated. Envision Theda Bara. Raccoon eyes and black lipstick.

I learn that at twenty-eight my father is prematurely crusty and lives alone in the suburbs.

He couldn't wait to be his parents. Belong to the club.

My mother tortures her parents, especially her mother, for be­ing bourgeois. Ooh, a man. She does that funny. The courtship era is uncanny, in relief, her parents caring so much about something she has not thought about.

Like a timer sounding, a roasting bird. 'She's ready!'

There is fuzzy outrage at the margins of her story. I imagine her home on a weekend, stretched long on pink shag, tugging at woolen strands, making a bald patch on her kid room carpet. She is quite the comedian telling this chapter, riffing on the names of country clubs-Tumbling Brook and Verdant Hills.

They all sound like mental institutions.

But she tries ridiculously hard to be charming when she meets my father. The timer, the bird done, she keeps saying. I had reached a temperature. She's extra-creative for their big date-tennis-­ and wears a form-fitting pleated white skirt that goes from ribs to ankles. Clay turns it filthy red. Midriff-revealing T-shirt. Sneak­ers. Mink stole. Choker. Earrings like chandeliers.

I say it takes nerve to wear a get-up like that to a mental institution and she says That's funny, Elodie. She is not expecting me to have a sense of humor and is pleased and recognizes something of her­ self in me.

I was an odd gazelle, loping around the court.

She galumphs around the room. She is arguably beautiful.

I race upstairs to her jewelry box. I know the earrings and sometimes dangle them under my nonexistent lobes. I bring them to her.

Those are the ones. You can have them.

She shows me her wedding album. She can't do Catholic, my father can't do Jewish, so they do Unitarian. They move to Heart­-of-Stone, Connecticut and fit right in. She still lives there, no longer fits in and no longer cares.

She does not trash-talk my father. She blames herself.

I expected Paul expected me to gel somehow, take a shape. He didn't expect anything. But I pushed against all that inevitability.

Everything was ironic, she says. Even the way she decorates. The vintage eyeball can light, a moderne touch to the sunken liv­ing room, is intentionally like her parents' house. I was programmed.

I laugh at her robot voice and trance walk.

She describes an emotional paradox, dressing like Doris Day but wanting to be Patti Smith. I'd put you down to nap, close the shades and perform all of Horses under the eyeball. I ask her to show me, upstairs, just this one thing. I want her to come upstairs.

No.

She does not share the sordid details of her downfall. Hear­say is that the contractor responsible for my playroom-cubbies and kiddie stage and make-believe kitchen and oven with real knobs-is the cause of her demise. And there may have been friends' husbands.

Her prim cronies ghost her. I know these people and their children. The mere whisper of misdeeds pulls them toward each other, magnetic dust. I imagine them in a tight circle, nodding, arms folding and unfolding, eyes to the ground, eyes boring holes in each other.

They refused to acknowledge me, she says of the old gang. She sings "Bye Bye Love" melodramatically and imitates ex-pal Trish's three faces-wan and languid, scrunched crybaby, Munchian scream. Paige's horrific accent and mannish timbre. Bronwyn walking-gorilla arms and pigeon toes. Former Roseclaire is funny.

She feels rotten after so much laughing.

Go upstairs, Elodie. I don't want to talk anymore.

I do not know if she remembers our golden period.

 

SHE DISCOVERS "I-WITNESS,'' ToG's sermon library, and binges on backlog. All John Good all the time. There's no way his words don't ring in her ears. There's no way his ideas don't infiltrate her thoughts. From my room I hear the rise and fall of his incantations. There's no way he doesn't permeate her being.

Elodie, did you know that we tread the same path as our biblical forbears?

I haven't thought about it.

My Expulsion caused spiritual bruises. Reverend Good says that looking back with curiosity rather than shame will heal them. He calls it spiritual excavation and cauterization.

I watch some of the sermons. In them, Reverend Good is re­hearsing. He looks down, makes notes, looks up, stumbles on words. My mother probably sees this as proof of his humanity and authenticity, her favorite words these days. And spiritual. And spirituality. And spiritualism. Sometimes he grins crookedly, his eyes darting to the side. Someone is there with him. I think she thinks she is.

The videos are cheese from a production-values standpoint, worse than local access-single, straight on camera,  medium/close shot of the Reverend serving up his wisdom. The camera is too low, the frame capturing his torso, shoulders, neck and face, his crown severed. Colors are muted and the focus is off. If he were not so prone to flashing smiles at odd junctures, he would resemble a sweaty missionary pleading for his life from a war-torn region. At a podium.

I set up her first-ever electronic handle-she's meeknmild@gmail, password chlld0fG0d-so that she can write to John Good. She composes more words to revredeemer@testgod.net in a day than she broadcasts up to me in a month. I read their emails when she is in the tub.

 

DEAR ROSECLAIRE,

I AM SORRY THAT YOU LIVE IN THE BASEMENT. I AM GLAD TO KNOW YOU ARE WATCHING "I-WITNESS" AND THAT IT IS OF COMFORT TO YOU.

BOUNTIFUL BLESSINGS, REV. JOHN GOOD

 

Dear Reverend Good,

I did some things that upset people. No one talks to me at my old church.

Most sincerely, Roseclaire

 

ROSECLAIRE,

A CHURCH THAT DOES NOT WELCOME A CONGREGANT MIGHT CALL ITSELF "CHURCH" BUT IT IS NOT A HOUSE OF THE LORD.

BOUNTIFUL BLESSINGS, REV. JOHN GOOD

 

Dear Reverend,

I mean to say I am not innocent.

Sincerely, Roseclaire

 

ROSECLAIRE,

NO ONE IS INNOCENT.

BOUNTIFUL BLESSINGS, REV JG

 

THIS IS THE TENOR. Time unfolds.

Reverend,

Recently I have come to see that my former, overplayed and no longer serviceable self needs to be ousted. Or maybe surgically removed, I'm not sure of the metaphor. Having my old self gone would allow my new, more positive self to claim its rightful position. Is it dramatic to say I want my old self dead?

Eternally thankful for your guidance, Roseclaire

 

ROSECLAIRE,

YOUR WORDS HAVE PROMPTED MY LATEST SERMON, ''AP­PROPRIATE YOURSELF!" IT SPEAKS TO THE CRITICALITY OF EMBRACING A NEW SELF, OR FORMER SELF LOST IN THE VICISSITUDES OF LIFE. BE YOUR AUTHENTIC SELF. BY ANY MEANS NECESSARY. TO DO OTHERWISE IS TO GO FALSE.

GOD'S LOVE, RJG

 

My mother plays and replays the harangue she has inspired. She bathes and blathers for extended periods.

Elodie, I'm reconstituting. Like a compressed sponge. Remember the capsules that puff in to animals?

I could answer. I could not answer. She's not talking to me. She needs a sticky spot for her utterances while the Reverend blasts over laptop speakers: FALSENESS IS A TERRIBLE FATE.

He's about to give away the secret.

I have heard this two-hundred times. It's not a secret anymore.

THERE'S A SECRET I'LL LET YOU IN ON. BUT FIRST YOU MUST RESET YOUR SPIRITUAL MACHINERY TO CHANGE YOUR SPIRITUAL OUTPUT. IT TAKES A SIMPLE PUSH OF THE  COGNITIVE-SPIRITUAL BUTTON.

Herewith the secret:

YOU CAN APPROPRIATE A NEW SELF. THE SELF YOU LOST, HAVEN'T BEEN, COULDN'T BE, REFUSED TO BE-

Who doesn't know this?

And when she isn't playing it she's proclaiming bits and pieces with her mouthpiece, sometimes in call and response. Don't go false-I have only ever gone false! The cognitive-spiritual button­-I will push that button!

The trumpeting is jarring even with the basement door closed.

I love this part. Watch this.

I will not. I know what happens. At the end of his rant, Good says YOU WILL BE HAPPY. Then he has a better thought, writes it down and restates: GOD'S WILL IS FOR YOU TO BE HAPPY. He breaks character, looks up squinting and says I LIKE THAT, LET'S GO WITH THAT.

Elodie, you've got to see this.

You would think she is watching recently discovered outtakes ofJohn Lennon or someone important. I re-close the door.

Later she blows her horn: Epiphany!

Having one!

Come down!

Elodie!

I tell her to come to the bottom of the steps. She does, holding my ancient Magic 8-Ball.

Am I Happy? She shakes the ball. Signs point to yes! She looks up at me.

I'm ready to come upstairs.

 

IT SHOULD BE TRUE that motivation, wherever it comes from or leads to, is better than no motivation. But I dread her re-ascent. I imagine her navigating the space shakily, awestruck, like E.T. or Rip Van Winkle. But her arrival is anticlimactic. She walks into rooms, glances around, unimpressed, as if a parallel version of herself has been here all along and grown bored. She throws out a ton of crap- clothes and shoes, desiccated eye pencils and hard lipsticks, formerly beloved objects.

The things I cared about.

Many decorative pillows form a pyramid at curbside.

Such superficial concerns.

I do not remember the pre-descent era- shit hitting the fan, drawers slamming, feverish shushing or other signs of domestic cataclysm. I vaguely remember my grandparents around, my grandfather on the phone, waving me out of the study. He and my grandmother cut a deal with my father by buying the house so that their daughter can stay in it with me. Except for college, they will pay for everything. They are sorry. They sold my father a lemon.

Happy is surprised to find that I sleep in a room off the kitchen and have for several years. It is scary to be on the second floor alone. She is also horrified by the way I keep my little squalor palace, piles of DVDs an obstacle course on the floor. They may look disorganized but I know the location of every title. My room is cozy. I refuse to let her touch or move anything. She is put off by my ferocity and something else: that I have actual habits and preferences. It is unclear what she thinks I have been doing all this time.

She wants to renew her license in order to attend ToG in  person. I refuse her a lift to the DMV. Not because I am getting ready to graduate, though I am. She calls a taxi.

You're very selfish, Elodie.

In no time she is back behind the wheel and speeds off to ToG, spending an inordinate amount of time there- Sundays at first as an attendee, then volunteering on weekdays, then evenings. She talks about the place breathlessly, and about him, John Good. Every­ thing he says is of critical importance. Like Moses he bears a powerful message. He feels deeply.

Happy is a child-tyrant, veering between two modes: ecstatically chipper and darkly apocalyptic. Anything ToG ignites marvel and wonder in her, like a carnival- the Tilt-A-Whirl, ahooga-ahooga horns, atomic fireballs. Alternatively she is grave and categorical. Living in- trying to get me to live in- her narrow universe. She starts conversations chipper, vibrating with enthusiasm.

I hope you will meet Father Good soon.

Why should I meet him?

You don't want to meet Father Good?

Why should I meet him?

He'd like to meet you.

I don't want to meet him.

She leaves the room and reappears a minute later.

The Devil has a way of tricking us.

I'm eighteen. The Devil has never been a topic of conversation in our house.

The devil tricks us into thinking that if we allow a better, stronger man into our lives it is somehow wrong because it will be hurtful to our father.

I do not know if she is talking about my father or her father or Our Father or so-called father Good.

Elodie, your father abandoned you.

My father abandons her for screwing the shelf builder. When her town-crier biddies find out, my father leaves and I am left in the process. As the result of her shenanigans. I say just that last part.

You have a lot of spiritual homework to do, Elodie.

Because I don't want to meet Johnny B. Goode?

Leave this room.

Silent violent storm cloud arrives. The Whip grinds to a halt. Antique cars file solemnly off the lot. Babies howl.

Happy's new way of disapproving gives me palpitations. I'm used to her passivity and out-of-it-ness. I try a new tack, no idea where it comes from: I brighten up my never-brightened face and explain that I'm not religious. I say this in an understand-me tone, which softens her. Slightly.

You need spiritual guidance. You're vulnerable and afraid. You hide from the world. You live in that hovel and watch movies.

I say nothing about her lengthy stay in Candyland.

Time passes. I take a different tack. Get a wispy tattoo on the back of my neck.

Elodie, you are not Jewish.

What do you mean?

Elodie, you know that is a Jewish star. You are Unitarian. And you look like a convict.

I went to Unitarian nursery school. Technically I'm Jewish since you're Jewish.

Happy casts her end of days look.

 

AT COLLEGE I BECOME a cave-dwelling ogre girl. Also a non-washer of hair, non-brusher of teeth, pimple squeezer and owner of no more than three shirts. I like the freedom that comes with abandoning hygiene. But I am not a fan of frequent palpitations and acid reflux- the latter especially because it hurts to swallow anything, including my own saliva. I carry a cup for spitting. I'm not super social.

But I find Wolf's Den, the film people house. It's a throwback, a cottage with flea-infested couches. There's a torn pull-down screen and a TV with tubes inside. An actual alum, Wolf, who is around sixty, started this place. He donates money to keep the building from being razed. It's a haven for those of us onto the fact that there's nothing to do in Bleaksville, New York. I stumble in one night because the ceiling fixture in my room is making things oblong and I realize if things suck this much when I'm twenty-one I can always off myself. That thought prompts me to experience my remaining time outside of the dorm.

Inside is empty and dead quiet. Dreyer's Joan of Arc is playing­ not to get all Ouija board but someone is expecting me to wander in- subtitles and no music, the way it should be seen. Except that it's a flickering VHS on the boxy TV. Lynch and Tarantino would mark this offense with a murder-suicide, but this is what I en­counter and I don't know any better, so I curl up and watch. I don't know the story but I know its steep-angled world. I know its bullies and hypocrites and cretins. I know the androgynous soul with her bowl cut. I know her strangeness and terror and steadfast­ness. I watch this many nights, many times.

Happy calls occasionally and talks in a hushed, purposeful tone. The Reverend and I have grown quite close. I hack her gmail sometimes, to keep tabs on her, on them, but close out forever after seeing YOUR PURPLE SUCCULENCE in a subject line. On a weekend home I meet Him. The real Reverend is sitting at our kitchen table eating a frozen pupusa and wearing my Blue's Clues slippers.

YOUR ANGER IS CORROSIVE is his main message to me, smiling and blinking. YOU'RE CHIPPING AWAY AT HER FOUNDATION. He talks like a baby and makes micro-hatchet chops in the air with the blade of his hand, barely moving his forearm, barely parting his lips and teeth to speak.

I sleep in the basement. She never goes there anymore. Hatchet boy prefers the big bedroom. I sift through her tub-time sketches from last year. His moony face resembles a topographical map, on other pages are close-ups of his features-crimped hair, pocked cheek, iris and pupil.

His intentions are only benign. SHE NEEDS TO SHORE UP HER SPIRITUAL SCAFFOLDING. He likes architectural metaphors. Meanwhile she wafts around in a white turban. Not as in post­ hair washing. As in gold medallion affixed at her forehead. As in ashen guru. Her face is serene and severe in equal measure. Cancels to blankness. SHE WANTS TO BECOME A DEACONESS.

Come summer, I avoid Connecticut and work as a ticket taker and concessions "associate" at a botched carve-up job of a theater. Not properly gutted and plexed, it's a former single screen that some enterprising idiot with no concept of sight lines has portioned into awkward spaces by erecting cheesy walls. I lurk around the booth and sidle up to the projectionists. One shows me stuff. The place is switching to digital sometime in the coming year, he tells me. Everything's going DCP. His job will get boring. We talk about the degradation of the image and the viewing experience-the flattening that comes with digital, like administering lithium to a perfectly coherent and vivid 35mm. In the meantime I learn the ins and outs of their Kineton and platter, an increasingly despised system that has merits. People tend to throw the baby out with the bathwater.

That job and the Den give me a focus, but sometimes I don't feel solid. On an especially drifty night, I pay a visit to one of the campus mental people.

Would you say it's an out of body experience?

I would not say that. I'm in the mental office. My body isn't the problem. I just say things seem vast when I walk around. The word "vast" reverberates.

Have you been diagnosed with agoraphobia?

I pinch my thighs and pull my elbows in tight. Not recently, I say.

Do you have an eating disorder?

I eat from vending machines. The dining hall lighting is de­pressing.

Do you have panic disorder?

The guy's lopsided beard annoys me and being annoyed feels better. At least I'm not unhinged. Happy is unhinged. Happy is unassembled. Happy is a heap. All Happy says is I'm praying for you.

Let's keep chatting, he says.

Sure thing, I say.

I try not to notice the quiet. Like there's cotton in my ears. I start to hum when I walk around outside or when I'm in my room. And when I'm not in class I'm in the Den. I sleep there and get a lot of work done on the shredded corduroy couch in the back corner. I'm not talking to a ton of people but what can another person say that a film can't say less annoyingly?

Watching Salesman, a viriti-style doc about an agnostic chain-smoking door-to-door bible seller, I realize that any man­ Dr. Jekyll, David Koresh, Father Christmas-could show up and tap-tap-tap on Happy's brass knocker and she would let him in and buy whatever BS he is selling. It's pathetic to have instinctual trust and belief in a person- worse, to have a craven need for such a person. Kids need to be this way to survive. I feel bad for kids. I decide never to have kids. Films tell me everything I need to know.

I managed to do okay in my major, which turns out not to be history because, lo, there's this whole subject called cinema studies. Four years watching a shit ton of movies. By which I mean love.

 

WOLF, AGED HIPPY of Den fame, helps me get the gig at The Jewel, a single-screen near NYC. He knows the owner, a guy, Val. I'm interested because where can a person find a single-screen nowadays. I find a place in the city since there aren't many young people in the town. Not that I think of myself as a young person. And not that I plan to talk to anyone because I'll be sole projectionist, which means endless alone-time, aka some things never change.

The derelict I take over for is sitting at concessions while the film is running, playing with his phone, bored out of his mind. This would not be my practice. Six people are watching the POS film he has thrown onto the screen. He shows me the projector and sound system. We take the snaking stairs and he complains how hot it is, how there is no air. Obviously there is no air. Nine­teen-twenties movie houses are built for nitrate stock. In the event of overheating film, the projectionist closes the fire shutter immediately, it falls like a guillotine, separating the booth from the house. Patrons escape while everything in proximity to the exploding film, projectionist included, perishes.

I meet Val, "President & CEO." He expects me to run the house, concessions and booth- build prints, run shows, break down, clean, oil and make repairs to a last-of-breed platter and projector- and curate. I am meticulous with my responsibilities so that he has few reasons to stop by.

I make the place my own and spend a lot of time in the booth, even the thickest summer nights. The heat leaves my body and settles at the edges of the floor, mingling with dust balls. When I get my hands on a classic I do a one-off screening for film people. The sandwich man at Craptown Deli is legit and there are others. They are not to be confused with movie people who ruin the ex­perience by coming in late, talking, carrying picnics, laughing in­appropriately. I tell them to be quiet or leave. As in when I put up The Searchers and Scar appears for the first time-John Wayne's alter ego-and a moron guffaws.

His hair, his face paint. So fake.

And when a mother says to her little girl the little girl will be all right. Nothing happens to the family.

I have a moral obligation to set her straight. Something happens to the family. On the bright side, Debbie, aka Natalie Wood, doesn't get mutilated like her mother and sister. She only gets violated.

The mother looks at me in horror like Happy would. Happy would say your scorn for mankind is vast.

Fine, don't find out that Scar makes Debbie his squaw, that honor-driven Ethan Edwards wants to kill her-when, at long last, he finds her. Don't realize that you will care about him and wish him dead with equal intensity. Just know that these films are intended for the cinematically curious. They're not for killing time because you can't think of a constructive activity for your kid. There's the door.

Same sort of thing happens when I scare up a print of African Queen. During the tender gruesome leech scene, when life is being sucked from Humphrey Bogart. He is pushing himself beyond any normal limit-for love and humanity and to thwart the Germans. I hear ewwww and gross and OMG. I have no problem ejecting these people.

Worst are Teen Fridays, when that set comes out of the wood­ work to escape their oppressive parents. A lot of coming and going through the side exits, girls crying in the bathroom, toi­lets clogged, alley strewn with not-water bottles and cigarettes. Someone has to keep tabs on these pod people, so I wander the house. Likewise, Cheap-Geezer Wednesdays-ten bucks for the picture, as these patrons say, small coke and a candy. They like to converse-back when we went to the pictures-and complain be­cause I only stock Duds and Dots. A chocolate thing and a fruit thing. Is it my fault some people have no teeth? I bundle piddling cash with the patience of Job- un-crumpling the fives and ones the oldsters pay with. Val insists on making deposits, which I'm sure he pockets.

He constantly threatens to close. Our margin is nil, our margin is nil.

I tell him we're creating a film culture.

You should pay me. All you do is watch movies and eat popcorn.

I do not follow his instructions for popcorn: triple the flavacol to make customers thirsty. I consider my work sacred, on par with health professions.

You're a dinosaur, Elodie.

This is supposed to be an insult.

And you need to be friendlier. You're a misanthrope.

I can't believe he knows that word. But I'm an altruist. One-hundred percent I would immolate.

And you're a tyrant. No wrappers, no texting. You kept a girl from using the bathroom. Her father complained.

During L'Enfant Sauvage. Truffaut-playing the doctor-observes Victor in the deaf-mute asylum, proves that the wild boy can hear clear as a bell and decides to take him home to educate him. When they arrive in the countryside, this cipher saunters out to the lobby. You see hope and possibility-Victor is finally going to be socialized. But he's being shepherded and prodded along. He doesn't walk upright or straight. He scampers. Children gawk and run around the circus freak animal-boy. In this scene you realize, not wanting to realize, that he will never be normal.

Don't come to my shop and miss the essence of things.

This isn't a library.

It's a church.

 

THE LIVING BEING I spend the most time with is a four-pound dog that belongs to the old lady I rent from. When I first meet her, she asks if I have a guarantor for the rent.

Like all these other scions. She gestures dramatically when she speaks.

She means to say this local universe of spoiled children. I get that with the sprawling sweep of her hand. Every part of her is expressive-mouth, eyes, giant ears, features that, taken apart, are monstrous. But the totality of her appearance is magnificent. She is tall for a some-number-generian, pterodactyl-ish, with long bones, knobby elbows, knuckles and ankles. I'm on the short side and have to look up at her. Like crane my neck.

I tell her I would have been an heiress but for a simple twist of fate.

Well that's the best kind of heiress.

Her sagging Queen Anne is not fancy enough for a scion but I am polite. I need to negotiate. You're hired on a trial basis is Val's excuse for fraudulent pay practices. I ask Old Lady if there is work to be done around her brownstone-chores, errands, garbage, recycling, shoveling. I need the rent to be low.

How low?

Quite low.

How quite low? Her eyebrows lift to the ceiling of her soaring parlor.

She lives on this floor and the one above. It's elegant and mildly crumbling. Along the street-facing wall, thick burgundy fabric is the mantle for a mighty trio of windows. The brocade swags ornately at top and cascades to the floor on each side, landing in a dusty whorl. I spy Peanut, a well-named dog, scooched next to one of the heaps. She eyes me warily. Her minute front paws touch the fringe of a colossal silk rug. Teal and celadon. Fancy in its day.

You're admiring the Anatolian. It was my grandmother's.

Jesus. Her grandmother's. I say it's like an ocean.

There are more than a few photographs of Old Lady tricked out in sultry gowns. At the Tonys and Obies and swank dinners. In more than one she's accepting an award. There are framed Playbills and reviews. I have no idea about theater. Except for the classic adaptations. His Girl Friday, masterpiece based on The Front Page, is in my top ten.

"I was not meant for movies." She touches her face when she speaks and points a long finger at the wall of fame.

"That was a barest-ever bones production of The Wild Duck, only a wooden platform. I tried my hand directing in Williamstown­ one of my very favorite Ibsens. The truth-telling interloper rents a room in a family's home and destroys them by revealing the lies they've told each other. Lies that afforded them happiness and therefore survival."

I promise never to tell her the truth. She appreciates my sense of humor.

"We cannot make it through life without pretending." She gestures. "That's Edward, a dear friend." In one she is very young, bathed in a spotlight on an otherwise dark stage, like Roseclaire playing Patti. "My Brechtian phase," Old Lady sighs. "Here is Mike, Maureen, Zoe at the opening of Three Tall Women. Wonderful."

Wonderful. She rents the entire top floor but I need a fourth of it. Mattress, couple of crates, a lamp, and the bathroom. I ask if she will consider a quarter of the rent.

"Do you mean to tie a string and cordon yourself off?"

I can. Or put down tape.

"A grim crime scene?"

I'm saying I won't set foot outside my area.

"That's very odd. No."

Do you have a basement?

"It's a hovel," she says.

I'll take it, I say.

We have a deal. Basement- and I will deal with trash, return the bins, separate recycling.

"And other chores on an ad hoc basis."

Fine, other chores. She mostly needs me to walk Peanut at night. The stairs down to the sidewalk are steep, the lighting isn't great. Peanut is a swell dog.

Old Lady sounds educated and aristocratic. I don't know if that's natural or the result of declaiming splendid lines her whole life. She asks about my family and I tell her my father moved to Maryland when I was eight and my mother lives in Connecticut but we're estranged. I say that word for the first time because it seems applicable and signals don't ask. When I speak the word it seems to be coming from somewhere else. I am reverberating.

"Estranged"-Old Lady repeats-"is just like it sounds."

Then she says, "I know about estranged."

But she doesn't know about Happy and her bullhorn. About Happy jumping in my moon shoes. About her not speaking to me unless it's to say The Reverend and I are praying for you. About her calling him The Reverend. And about him saying that my rage is destructive and that I don't want them to be together be­ cause I have a SPIRITUAL DEFICIT.

I just nod at Old Lady like cool. Then I get reflux and have no place to spit and it can be a day before my chest feels normal again if I swallow but I swallow.

 

I WALK PEANUT when I get home, no matter the time. She has a weak bladder and is a night owl. When I bring her upstairs, Old Lady is asleep, perfectly straight, flat on her back, hands crossed on her sternum. Her breath is even and slow. Illuminated by light from the hall, her head is outsized. A satin sleep mask rises over and down her mountainous cheekbones and does not hide the bony ledge where her eyebrows rest. Even when slack, her mouth forms a smile. Saturdays are especially late but Peanut waits, coiled tight in the vestibule. She mews when I unlock the big front door. After we walk, I take her downstairs with me so as not to disturb Old Lady.

I hold her up to my bathroom mirror. She would not be Happy's idea of a dog aesthetics-wise. That's okay, I tell Peanut, I'm not her idea of a girl aesthetics-wise. I imagine Happy inside the mirror, scanning my topography and stopping at loathsome markers-­ hair, skin, teeth, gunky nail beds. I imagine her saying those pimples, Elodie. I scowl.

I get in my share of real altercations. With Val. With Carlton, SOB projection parts price-gouger and seller of defective sprock­ets. Even cinephile deli-man, when he says the usual? When is it not roast beef, roll, light ranch, BBQ chips and black coffee? I don't inspire deep affection in people. Except Peanut. I bring her to the booth on slow days. I pinch meat from my sandwich and roll it into microscopic balls for her.

She is mesmerized by the operation: film pulling away from reel, glinting, shimmying, ascending through guides and rollers, traversing overhead as a laundry line. It's a perfect system from pay-out to take-up, the Cinemeccanica pulling the strip down, guiding it into the gate, holding it taut as it passes frame by tiny frame before the lamp house, where light hits film hits screen and magic is made in the darkened theater. Crunchy. Wondrous. Crackling. Fan whooshing. Motor humming.

I don't know if Peanut appreciates beauty, truth, or mechanical complexity but she appreciates my quiet careful work. She is calm in the hallowed grotto of rusty reels, cockroach-hued shards, blades, stuck flecks of marking tape, dried dregs in chewed styrofoam cups. She smiles, sensing the miraculousness of it all. She is toothless. Her slip of a tongue hangs from the side of her mouth and makes her appear unabashed. I feel for her, laid bare like that.

Old Lady cooks dinner on Mondays. I buy her ingredients in the morning and go to work late. She tells me about auditioning while still in high school and never telling a soul her dream of becoming an actor. No one would have believed her, she says, be­cause she is gangly. Acting is all she thinks about and she is very studious. "The readiness is all," she quotes, and tells about taking the bus to read for parts, inventing methods to calm her nerves. She imagines her fellow passengers are on the way to the same au­dition and that they are nervous. When one of them disembarks, it is on account of nerves. "Fear is a formidable foe, Elodie." Old Lady looks at the remaining riders while saying lines to herself, imagining how they might speak them. This helps her contemplate different intonations and motivations- "a range of personae" to inhabit.

"In some way, too, by inventing a cohort, I felt less miserably alone."

I can relate, Old Lady.

"The theater was my religion." The Theater. She says that stirringly and calls the script "the Scripture." Her eyes sparkle when she talks about her directors. "They were my gods. I watched their every move, wrote down their every word. They thought my perfor­mances were for them. I knew better. My duty was to the audience." She is very discreet. "I had wonderful friendships," she says, cov­ering Peanut's ears with a cupped palm. "Peanut believes that I have only ever loved her." She laughs. "But I stayed single. My work came first. I protected it fiercely."

Peanut is ever on the lookout for falling tidbits. Old Lady gives her some of whatever we eat, usually a classic beef stew. "You must learn to cook, Elodie." She mashes a carrot with the back of a spoon and gives it to Peanut.

I tell Old Lady about my plan: another year at The Jewel unless Val tears out the seats to hold cockfights. At which point I might try for a festival job. She thinks this is a fantastic idea and offers to keep the downstairs room for me so I don't have to carry crates to parts unknown. In the meantime, she suggests I screen one­ offs in the attic. "Wouldn't that be glorious!" I have a projector from my Bleaksville days. She says to use the long white wall up there. "Start a salon!" She loves this notion and I feel a glimmer of euphoria, an atomic fireball finding the crook of my jaw.

When she asks about my mother, I say she is on a journey of self-discovery following a religious revelation and epiphany.

"A complicated character." Old Lady stirs egg noodles in boiling water. "Is she petite like you?"

I say we have the same hair but she is taller.

"Willowy?"

She is willowy.

"Roseclaire. What a lovely compound. English or French, I imagine."

She is named after her Polish great-grandmother.

Old Lady thinks this is priceless. She chortles and holds a hand to her mouth for politeness, feigning horror at her mirth. Her eye­ brows hoist like sails and her face widens. She gets very serious and reaches for a colander.

"The most important thing I learned as an actor was to embody a character fully. To enjoy inhabiting her. To revel in her. To do that you must find a way to love that character. Even if there is much not to love. Find one thing to cherish."

I feel you, Old Lady. For some reason I don't have a pain in my chest. I scoop up Peanut and whisper in her minuscule ear:

"She was funny. She made me laugh."