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A Pale Horse

Thig crìoch air an t-saoghal ach mairidh gaol is ceòl.

Come the end of the world, love and music will endure.

 

She sits by the water’s edge, listening for a song to prove that point.

She came out here to the edge of Loch Fada to see…something.

All she sees is water and hills.

There is only the wind in her ears, only the lapping of the waves on the beach against rounded rocks. There are no words to weave music from here. And love left a long time ago.

The sun is about to set and take with it the remaining heat of the day like a cloak it wraps around itself through the night, leaving only the moonlight to promise tomorrow’s dawn.

She does not notice the chill tonight. The cold does not touch her lately.

She thinks as she walks back up the beach to her car that she has turned to ash and failed to notice her own immolation. Or perhaps sea glass, tossed against the sand so long it has lost its shine. People like sea glass. She herself used to collect it, hold it in her hand until her skin warmed its surface. Nice, he’d say, and then he’d turn away, back to his phone, back to the endless demands of Reddit and the scroll like an anchor that never finds the shoal.

Dulled and blunted. That’s her after years of being sanded down.

Across the planet, the Amazon is burning.

She thinks it is strange that so large a piece of Earth could be on fire without the smell of smoke reaching her nose even here, on a Scottish beach thousands of miles from Braisil. She looks to the southwest as if smoke will appear like an apocalyptic smudge on the horizon, but it doesn’t.

When she turns back, there is a gleaming white horse on the beach, one hoof nudging a clump of seaweed. The sight gives her heart a thump. A water-horse, an each-uisge—for a moment, it could be. It is incandescent in the sun’s dying light. A mythical being, so alive she thinks she could feel its warmth if she put out her hand.

But a horse’s bridle shines in the setting sunlight. She doesn’t think the each-uisge would deign to wear one of those. Nor would the pale horse promised in Revelation. Or maybe it would.

Every day lately is proof that stranger things have happened.

The world is too quiet. The songs of insects have died. No bees. No clegs. Only one solitary midge, the sight of which is unnerving enough. Midges are most often collectivised in clouds.

She climbs the small hillock to her car. There’s another vehicle parked beside it now. In the dust along the passenger side, someone has scrawled the words seeking a friend for the end of the world.

Below it they’ve written, thig crìoch air an t-saoghal ach mairidh gaol is ceòl.

She stops and stares for a moment, because those are her words, the ones she was just thinking, the ones that have lost the hope they once held.

She supposes the apocalypse doesn’t feel so far off to most people these days. Her fingers twitch. She shivers and ignores the reach of the cold trying to grasp at her.

Beyond the rise, on the shore, the horse whinnies.

She isn’t sure why she does what she does.

She walks around to the driver’s side of the car, and with one finger she writes, is luachmhor càirdeas followed by her mobile number.

Why not, she thinks.

She can’t see the horse anywhere when she peers after it. With a shrug, she gets into her own car.

She drives away, back to Glaschu.

 

Life is made of orbits, she thinks. People glancing off each other and spiraling away, helical patterns through the universe, waiting for gravity strong enough to bring another body close for a time.

It is a hard thing, being alone when there are people all around.

Walking through the streets of Partaig and stepping over piddly lines of dog pee on the footpath, people are simply getting on with life. There’s the woman who sits outside on the corner with her Yorkie every day, and the man with the blind Staffordshire terrier who gets his coffee at the new organic coffee shop. There’s the cailleach who walks her puppy in a pram and the pack of ranging lads who annex a bit of Pàirc na Croise every week or so and spend more time making war on the foliage than anything else. Everything somehow continues onward.

She guesses in a way, she does too. She gets her groceries and remembers her reusable bags. She walks her glass bottles down to the recycling point. She gives the homeless bloke with the curly blond hair a tenner when she passes, though she hasn’t the courage to take off her headphones when he looks up, startled, to thank her.

She is at home two days later when her phone screen lights up. It is a message from an unfamiliar number.

There is no text, just a sound file. One time she got such a thing from a guy she’d been messaging on a dating app, and she has filed the memory of the accompanying sounds away in a dusty corner of her mind reserved for unsolicited dick pics and what fragments of the news cycle she can banish.

Her finger hovers over the play icon for just a moment.

Why not, she thinks again.

Music pours out of the phone, drifting through the air like motes of dust in the sunlight. She thinks she recognises it. Some part of her does, anyway. It feels like yesterdays and tomorrows all at once, longing and reaching and having and holding. It tastes like honey touched to parched lips.

When it goes quiet, she plays it again.

Then a third time, her heart beating a little bit faster with something that might be called curiosity and might be called charm. Whatever it is, it is a tender feeling, one she is afraid she will crush if she holds it too close.

Her flat is empty and too quiet without the music, so she plays it a fourth time, sitting at the folding table she assembled with her own hands and running her fingers along the grains of wood she learned to hate with the frustration of lacking pre-drilled holes. All that is forgotten as long as the music is playing.

She has no music to share in return, nothing that could be worthy of this offering.

So she goes to the window, where the sun is again dipping toward the horizon. It has burned through the mist of the day just in time to say goodbye. She believes fully that there is nothing like this colour outside of Alba, the power of the sun to turn silver mist to golden tendrils that coat every blade of emerald grass with molten light. She opens her window wide. Opens the camera app on her phone. Turns it to video mode.

A light breeze stirs the trees, and the clouds are moving above the branches. As she records it, the light stretches, unfurls, dances through the leaves. When the breeze dies, she hits stop.

After a moment of hesitation, she sends the video to the unknown number.

 

The next morning, another bit of music arrives. She listens to it like she listened to the first one, her mouth still gummy with sleep and her eyes still bleary, a bit watery, because she didn’t get enough of it.

When she has listened to it several times in her cocoon of blankets and cat hair and sound, she puts both pieces together and listens to them in order. They are complete on their own, the first rising, reaching, the second sitting, stroking, safe. Together they move like a wave.

It’s a dreich morning, the sky having sat hard upon the neighbourhood, coating windows and people alike with water droplets that cling rather than fall. If she stands still, she might not even get wet; it’s the movement of walking that soaks her.

It mutes all the sounds around her.

There is nothing that she thinks could repay this second gift, so as she turns to walk the time-beaten stretch of Rathad Dùn Breatainn, she thinks she must resign herself to providing something of lesser value.

She aims her phone’s camera toward some trees. The entire thing looks like she and everything around her is stuck inside a ghost. Echoes of future extinction cast back in time.

Through the day, she takes pictures of small, unremarkable things. A rose bush she thought was done for the season that suddenly is bursting to bloom with buds the colour of orange sherbet that will fade to rhubarb-custards and glow even without the sunlight. The woman in her neighbourhood who doggedly collects the rubbish others left behind, even knowing she’ll never get ahead of it.

It is her small chunk of this precarious place.

After she leaves work—she photographed her silly doodles in her meeting, the swirl of milk dancing with spreading red-brown from the teabag in her mug, the pair of heels her coworker abandoned halfway through the day—she goes home and chooses the nine best pictures and sends them to the unknown number.

 

For the next few days, there is nothing but the usual push notifications. She turned off the news notifications long ago—something about seeing her phone flash with a death count, something about the endless repetition of the word “shooting”, something about the bleeding wounds she cannot bandage was too much.

Now she reads it in bits, a little at a time. She feels far away from herself when she does. To be at home, to be within her own mind is too close to her heart.

Push notifications now are mundane. The kind that don’t give away that this swiftly tilting planet is leaning hard to port and already listing on the rocks of mass extinction events.

You’ve logged in for 47 days in a row! Don’t lose your streak! says her food and activity tracker.

Sale! 20% off all gems—get a bonus booster with every level of care package! This from a freemium game.

I miss you. This one she deletes with a pounding heart and moves on before it can sink in.

Driiiiiiiiinks? Niall, a pal, one teetering on the edge of alcoholism. To this one she responds, Coooooofffeeeeee?

She is probably not helping.

To that, there is only silence.

She makes some chips in the oven, curly fries, really. They’ll go with the veggie burger. She’s not a vegetarian. Every time she tries to be, she gets sick. Really sick. Her doctor says she gets the wrong kind of iron from spinach, and she can’t keep supplements down. So she eats veggie most of the time until her stomach screams at her for steak, and then she eats a steak.

Today she just has the black bean burger and curly fries.

Which still aren’t done.

With a burst of dry heat that tightens the skin on her face, she puts the tray back in the oven and picks up her phone.

Maybe that was it, she thinks. Maybe that stranger just wanted the novelty of texting another stranger. Or maybe it was just a wrong number.

She wants to talk to someone, but she doesn’t know who. Cara is in the throes of new parenthood, and it’s too big a risk of waking the baby to ring her. Meg’s on the other side of the planet, skiing probably. There’s still snow on some mountains. Angus is not good at Serious Talks, and Niall’s, well. Niall.

Good at the Serious Talks. Maybe too good. Niall doesn’t need any more of her burdens weighing on his shoulders.

So she waits for the curly fries to be done.

She takes a picture of them when they are. It’s a bit pointless, she thinks. They are temporary. But they are orange and crispy-looking, and they remind her for a wee while that she is still here, in spite of everything.

 

The next morning, she goes to work. There is a hush on the subway that crescendos into a vibrating rumble in her office.

“Another one,” Ben says. Or is it Brian? She only sees him once a week.

“Another one what?” She’s afraid to ask, but the words spill out anyway.

He holds up his phone. Shows her the headline.

She doesn’t have time to get out of her body. The force of it hits her full in the chest, and she hears her sharp intake of breath too loudly, too present. The air is sharp in her lungs.

“What’s it fucking going to take?” Ben or Brian asks, and then he’s off, grabbing his mac and brolly from the coat rack by the door, and she doesn’t have an answer or really think he expected one.

She sits down at her desk, hearing someone blow their nose not far away.

Her lungs still burn.

It feels strange. The numbers are still small enough to feel close. Nine here. Twenty-three there. On the other side of an ocean, but still. Still.

When her phone screen lights up at lunch time while she’s sitting alone in the break room, she plays the music that has arrived.

This time it is a lament.

She only listens to it once.

 

The next day she calls out of work and drives north and west. She doesn’t know where she’s going, and it doesn’t matter. Out. Away.

She doesn’t stop until she reaches Uig on the outermost edge of an Eilein Sgìtheanaich, and she pulls up at the ferry terminal, swallowing over and over because she’s afraid she won’t be able to go pay for her tickets without crying.

Thig thugainn, thig cò’ rium gu siar, gus an cluinn sinn ann cànan nam fèinn.

The lyrics echo in her mind, familiar and insistent. It’s been a long time since she felt them like this. She picks at a hangnail. She doesn’t relax until she’s on the ferry, her car stowed below, the alarm turned off.

“Fàilt’ oirbh air bòrd,” a woman’s recorded voice says warmly over the intercom.

She goes to the uppermost deck, where the wind is loud and wild. She points her camera to the waves and hits Record.

 

There are people she knows in Beinn na Faoghla. Angus is one of them. He is there in Loch nam Madadh in Uibhist a Tuath when she arrives, which surprises her. She only texted him when they were in sight of the harbour.

“Feasgar math, a luaidh,” he greets her.

He folds her into his arms like she’s still half his size the way she used to be, before she had any Gàidhlig herself, before she bothered to learn, to get it back where it belonged inside her heart and mind.

“Cà’ robh thu?” she asks. He shouldn’t have been able to get to the ferry terminal so quickly.

“’S toil leam a bhith feitheamh o chionn ghoirid,” he says, his eyes releasing her gaze as he pulls back from kissing her on the cheek. “To be a friendly face.”

She hugs him again, Angus, who is not good at Serious Talks.

Once she is at his house, at his old familiar house where she spent so many summers, she sends the video she took on the ferry to the unknown number, and then she turns off her phone.

She listens to Angus for a while, just listening to the sound of his voice, the song of his words, of her language and his. She is not long there when others start to arrive. Cairistìona from Uibhist a Tuath, Dòmhnall am Post, even Rona over from Leòdhas for the weekend. Some others, all older than her. They ask the usual questions, like is she getting back together with Anndra Mòr (Angus rescues her from that one), how’s work, if the ferry was on time, what the weather was like in the baile mòr, and it is a flow like a river, one she is used to. She knows these currents.

Together they eddy, their Gàidhlig as much a home as the old familiar house surrounding them, and they talk about the new causeway, the new sea walls, to keep the tides at bay a little longer.

As the night goes on, as always, Angus starts to sing. She thinks it’s funny how it’s when he sings that he becomes Aonghas to her, when he is always both.

Aonghas sings the song she was thinking of on the ferry. He always seems to know.

“Thig thugainn, thig cò’ rium gu siar, gus an cluinn sinn ann cànan nan Gàidheal…”

What would it be like, she wonders, if she did not have to come into the edges of the west to hear it all around her?

She turns on her phone and hits record when he’s halfway through, almost without thinking. She sends the recording to the unknown number.

 

She sings, too. A Pheigi a ghràidh and Fear a bhàta and a few small songs from the archives that have not been heard by living ears in decades, and she remembers what it was like to do this all the time, when the Gàidhlig was still clumsy on her tongue but Cairistìona and Aonghas hooted and clapped for her anyway and gave her everything they could remember so that someone else would have it too. Memories are safer like that, in the lockboxes of many minds. So are languages.

Sometime in the middle of the night, once the songs have dipped over from swelling anthems of longing into off-key Runrig (still anthems, just a different sort, bless them all), perhaps after a few too many refrains of “och, dìreach tè bheag, tè bheag” to the point that many wee drams added up to several big drams and the recipe for sore heads—sometime in the middle of the night she wakes up from where she’s drifted off to sleep in front of the peat stove with her head on the cushy armrest of the overstuffed sofa and a warm wooly blanket someone’s tucked over her that’s now tickling at her chin. She wakes up.

She wakes up, and she is wide awake.

She wakes up, and she feels split down the middle like a piece of sea glass revealing the sharp-edged, gleaming centre that was still there all along beneath time-dulled edges.

Aonghas is at the table still with Cairistìona, speaking softly about something as quiet and mundane as their voices.

She wakes up, and her chest is tight with something she cannot identify until it pulls the cry from her lips and the sound is like tearing bone, and it stops Aonghas and Cairistìona short mid-conversation, and then she is doubled over with her head between her knees, and she is sobbing, she is sobbing, and her lips taste like the sea, and words fall past them in two languages at once, and all of them are built of rage.

Aonghas comes to her side, and Cairistìona to her other side. Aonghas is the same size as her father was, rounder in the middle. Cairistìona is built like a teddy bear, and she wears her white hair in one long white plait over her shoulder like Katniss in The Hunger Games, and they flank her as she churns forth enormous hideous hiccoughs like earthquakes and tears like tidal waves, and there are four hands on her, on her shoulder, her knees, one stroking the back of her head, and after a while the only thing she can say over and over and over again is “Murt, murt, murt, murt,” because murder is the only word she has for what is happening to an entire planet that contains countless worlds, several of which she herself is frantically trying to keep alive, and the executioner is only greed, and it’s all so fucking avoidable.

Cairistìona bundles her into her car some time later, and they drive to the shore, to Culla where the land has changed shape since she was a child. The rising seas have reshaped it, but it is still a beach.

The sand is damp, but the sky is clear, and Cairistìona lays out a blanket, and together they sit bundled with their bums sinking into the sand, watching the stars glitter above their heads.

She sets her phone up to take a time lapse of the stars, and when it’s done, she sends it to the unknown number.

“Cò th’ ann?” Cairistìona asks, peering at the screen over her shoulder.

“Chan eil fhios a’m,” she answers, admitting the truth of sending photos into a stranger’s life in the middle of the night.

If Cairistìona thinks it’s strange, she doesn’t say. “Am bi iad a’ freagairt?”

In answer, she plays the music the stranger has sent her, piece by piece.

Cairistìona gazes into the west, over the waves whispering against the shore as she listens.

Her throat moves, and she glances over at her younger companion once, but says nothing.

“Èist,” Cairistìona says, so she does listen, and beyond the songs on the phone, somewhere out on the rocks in the water, she hears a voice that should not be.

They sit there like that, listening over and over to the music on the phone and the music drifting in on the incoming tide, filling the bay, filling their ears with the reminder that there have always been so many worlds contained in this one, if only you are willing to listen and hear them.

“Tha sinn beò fhathast,” says Cairistìona.

She has to agree. For now, they are indeed still alive.

The sun eventually rises.

She records its climb past the horizon and sends it to the stranger.

 

She takes the long way home, the very long way. She calls out Monday and takes the long ferry from Loch Baghasdail in Uibhist a Deas to Mallaig and drives south and around to Cille Chòmhain and takes another ferry to Tobar Mhoire in Muile, and then she drives most of the day through the hills, considering the short ferry over to Eilean Ìdhe where there is peace and teal waters, but Ìdhe feels like a place of new beginnings, and she is seeking something older.

Instead she stops near the crossroads in the Ros before returning to Creag an Iubhair to sail back to Òban, and she parks her car and walks for a while in the forest. Muile has good forests, some of her favourite forests, in spite of the foreign sitkas that uncaring invaders planted when they uprooted the islanders. Older native trees remain if you know where to look. The trees here look like they remember. They wear moss like cloaks and stand stately as if they are ready to teach you all they have seen. She records flashes of gold on that vibratingly alive green and water droplets of mist that glimmer in the sunlight.

In the distance, green and rustling, something moves.

She stops, her phone falling from her hand. Her headphones come unplugged, and music pours from her phone as it hits the forest floor, the stranger’s music, spreading out more loudly and more thoroughly piercing than an eagle’s cry. She is slow to pick it up, waiting until the piece reaches its end.

Something moves again as she brushes off her phone. At first she’s certain it is just a sheep. She followed a small herd of them for a while, their pastel-painted bums bobbing as they trotted away from her, looking back over their shoulders with ribbon-pupiled eyes as if to accuse her of the sin of still being there, for Christ’s sake, but the something in the distance moves again, and it is not a sheep.

She stands stock still, one finger pad worrying at the jagged edge of her abused phone case. It moves again.

This time it doesn’t stop, moving across the middle distance like a watercolour animated, but its edges are sharper, defined like leaves, the greenest leaves of new growth. There is a scent rising from the forest around her, alive like loam and springtime in spite of it being nearly autumn.

It turns, and a flash of gold shines back at her, two points high enough to be well above her head, like eyes.

Then it is gone, behind the trunk of an enormous oak and vanished.

It is some time before she can make her legs return to her car.

 

When she gets back to Glaschu late at night, she goes to text Aonghas that she made it home safely—such a strange word, home, dachaigh, a word that can mean so many things—and there is a message from the unknown number.

For the first time, it is not a recording. It is words.

Sing with me, sometime before the end of the world.

She sits there for a while, thinking of the brilliant white horse and the ghostly voice in the middle of the night and the rustles of moving leaves and their flash of golden eyes.

Okay, she says in response.

She follows it with several pictures she took in Muile.

The response is a final clip of music, one she knows instinctively is the end of the piece, because it is quiet, waiting, still, and then like a crash of thunder it reminds her that her heart can still beat that fast, that her skin can still break into gooseflesh like that, and that her eyes can make tears for reasons other than despair.

She gets a piece of paper. It is ordinary paper, edge ragged from being pulled from a notebook with no perforation.

She writes in two languages, not certain her Gàidhlig is strong enough for the task, but it’s those words that come out first anyway, and then English on their heels, lacking capitalisation like e.e. cummings almost by accident or laziness or urgency.

 

Dh’fheuch mi toirt air lusan fàs

Ach bhàsaich iad an greiseag

Chan e a’ ghrian a th’ annamsa

Agus chan urrainn don t-sàl mo dheòir

Am biadhachadh

 

Ma bheireas mi air beatha

Is i a’ bàsachadh nam làimh

Cha dèan e dìa dhìom

Cha toir e sòlas dhomh

 

Cha do shlànaich mi an sìol

A dh’fheum fìor-uisge

Nach dòrtadh bhuam

Oir tha mi tioram

Is tha mo thobar fàsach

 

Chaith mi cus ùine a’ feuchainn

A bhith nam sholas

Gus an do dhìochuimhnich mi

Gu bheil a’ ghrian na teine

 

Chan urrainn dhomh beatha a dhèanamh lem làmhan

Mur a h-eil mi fhèin beò

’S chan urrainn do lusan

Adhar sam bith a thoirt dhuinn

Nuair a bhios an duilleagan loisgte gu ceò

 

And then:

 

i tried to make plants grow

but they died in a moment

i am not the sun

and my tears will not water them

if i catch hold of life

and it dies in my hands

it will make no god of me

it will give me no comfort

the seeds did not heal

when they were dying of thirst

for water that would not pour from me

because i am dry

and my well is desolate

too much time has slipped from my trying

to be a light

until i forgot

that the sun itself is made of fire

i cannot make life with my hands

if i am not also alive

and no plants can give us their air

if their leaves are nowt but ash

 

And she sends it to the unknown number, all of it.

After a few minutes, she gets back, Sing this.

So she writes, Okay.

She texts Niall a bit later and invites him over for dinner. To her surprise, he comes. They laugh and they eat spaghetti and she agrees to try to Lady-and-the-Tramp a noodle, and they fail miserably, and then they laugh harder and almost shoot Bolognese sauce out their noses, and later they curl up and watch silly films, and they don’t drink a drop of alcohol.

Niall sleeps on the sofa. She makes him breakfast in the morning before she has to go to work.

She is glad he came. She doesn’t tell him what she’s doing at the end of her day.

She goes into her phone after she gets in her car, and she blocks Anndra Mòr’s number.

 

There is a hush on Sràid Bhochanain when she arrives after work. The sky is quiet and bright and full of birds that do not lift their voices, only their wings.

She does not know who she is looking for.

She goes to stand near the steps at the foot of the Royal Concert Halls where there have been rallies lately, protests lately, anger and rage and fear and hope and not enough of any of those things.

People are still shopping, still touristing, still taking photos of buskers and the techno drumset bloke in his neon orange and the duke in his traffic cone crown and surgical mask. She feels like she is the only person not moving.

But then she is not alone.

“Haidh,” says the person with the unknown number. “’S mise—”

She smiles, extends her hand, gives her name as a token of gratitude for their own.

This isn’t how it works. It’s not how anything works. You need rehearsals and conversations and practice, or at least a clue of what the hell you’re trying to do.

But the stranger-who-is-not-a-stranger just unpacks a case of simple gear, an amp, a speaker, a board, some keys. They look at her and start to play their song.

So she sings.

She is unsure at first, and the melody changes a little as she figures it out, but every time they reach the end, it starts over, and they build it that way, feeling everything out together.

A crowd slowly gathers. Many trickle away again, but many don’t.

She sings it in Gàidhlig. She sings it in English. She goes back and forth between them. She sings until she inscribes both versions onto her vocal chords and into the air. It starts to drizzle and several someones shield them and their gear with umbrellas, so they keep going. The rain stops again. The sun comes out.

When it is finally finished, people come up to them. Her voice is tired. She answers questions mostly in English.

“Thig crìoch air an t-saoghal ach mairidh gaol is ceòl,” someone says, an older someone, an white-haired cailleach with a brooch shaped like the sun on a fashionably asymmetrical cashmere jumper. The old woman smiles, eyes bright and hopeful.

“Thig crìoch, co-dhiù,” says a teen boy beside her, and several heads turn because even if they don’t understand his nihilistic words, they certainly understand his tone.

She can’t really blame him, and she can see looking around that no one does. “’S dòcha,” she offers quietly, a maybe, a perhaps. “Ach chan ann an-diugh.”

“Chan ann an-diugh,” says the cailleach.

“Chan ann an-diugh,” says the no-longer-stranger.

“Chan ann an-diugh,” says someone she is pretty sure has no Gàidhlig but that brand-new sentence and does not understand what they’ve said.

“Chan ann an-diugh,” says the lad after a beat, looking around him.

He looks for a moment like he wants to cry.

She hears people murmuring what does that mean, and after a moment she hears a translation filtering through the crowd, of his “an end’ll come, anyway”, of her “perhaps, but not today”, and then there is a spreading hush, and then she hears someone call out from the back of the crowd with a strong flavour of Glaswegian layered over the Gàidhlig, “Chan ann an-diugh!”

She goes to the lad, and to her surprise, he throws his arms around her the way she greeted Aonghas in Loch nam Madadh, and she enfolds him because she knows.

“Chan ann an-diugh,” she whispers in his ear.

He shakes in her arms. He leaves with the cailleach’s phone number and a promise to come round for tea.

“Is inntinneach sin,” says the not-stranger some time later, “dìreach dè cho feumach ’s a tha sinn air a’ chèile.”

She agrees that it is. Beyond interesting, just how much we truly need each other.

They talk for a while as the crowd finally disperses, their conversation ebbing and flowing between languages so easily.

“Why’d you do it?” she asks finally, just as she’s getting ready to get on the subway home.

“What?”

“Write what you did on the side of your car. The same thing the cailleach said—thig crìoch air an t-saoghal ach mairidh gaol is ceòl. And the seeking a friend for the end of the world bit.” She is curious at that boldness, the boldness that prompted her own.

The not-stranger’s face is pensive for a moment, a bit bemused. “I didn’t.”

She stares. “But—”

“I just sent the music because of what you wrote. Is luachmhor càirdeas. Friendship is precious. Even to strangers.”

“But you even said to me—sing with me before the end of the world.” The street feels uneven under her feet. Golden eyes in a forest. A voice on the waves.

A shining horse near the shore.

“Perhaps I needed a little hope too. We all live here. Sometimes we all need a little help not to drown.”

“Whatever help you need, it’s yours,” she says, and she means it. She ventures something else. “And if the world doesn’t end?”

“Then we sing again knowing we worked to save it. There is no loss there.” They embrace her then, pulling her close. They smell a little of rain, a little of salt, a tiny hint of seaweed and warmth. A little of magic. “It’s better than the alternative.”

“Mairidh gaol is ceòl,” she says. She doesn’t want to pull away.

“More of both, please,” her new friend says.

She agrees.

Today she is alive. Her language is alive. The Earth is alive. And she has so much work to do.

 

Interview: M Evan MacGriogair

M Evan MacGriogair sings and writes in Gàidhlig and in English. You can find their bilingual fiction at Tor.com and in Steall Magazine (summer 2020), with poetry in Poets’ Republic and elsewhere. Evan sings with the Glasgow Gaelic Musical Association, the Alba Choir, and Fuaran. “A Pale Horse” is their first appearance in Uncanny Magazine, a beautifully written story of poetry, music, and searching for hope in dark times.

Uncanny Magazine: “A Pale Horse” refers to one of the four horses of the apocalypse. What drew you to this title? Did you know the title from the start, or did it come to you later in the process?

M Evan MacGriogair: The title was one of the last things that came to me with this one, and while the four horses of the apocalypse was one reference, it also refers to the each-uisge of Gàidhlig folklore, a creature that appeared as a shining white horse or a beautiful person near the shore. Unlike kelpies, which inhabit only burns or rivers, the each-uisge’s domain is lochs (freshwater and sea lochs) and the sea itself. If you mounted the horse, you were safe only if you were away from the shore—the slightest glimpse of water would mean you could not dismount, and the each-uisge would run to the deepest reaches of the loch or sea and eat you once you drowned.

There are also songs about them falling in love with human women, to various success or failure. (Usually the latter.)

The title is a bit of a play on both of those symbols, particularly with the ending and the protagonist’s experiences. Drowning can happen in a lot of different ways, sometimes without the help of water.

Uncanny Magazine: This story is set against a background of darkness (massive fires, mass shootings, general dread of an approaching apocalypse), but it is a story about finding beauty and hope. What are some of the things that give you hope right now?

M Evan MacGriogair: As I answer this question, I have been alone in my flat for ten weeks. I have two cats, for whom I am very thankful. Last year was a year of fault lines for me—my marriage ended, I was in the midst of a harrowing immigration process, I had just gotten a major medical diagnosis, and I felt very alone. I wrote this story the week after I got that diagnosis, I think, when the rest was looming in front of me, and the planet was on fire. Sitting here now in a slowly-easing lockdown in a global pandemic, I can’t help but be a tiny bit wild-eyed, I think. This story was me clawing myself out of a place of extreme fear that I was about to lose everything I loved.

Alongside all that, though, was what got me through it, and that was Gàidhlig and Gàidhlig music. I had just gotten back from Sweden, where I sang with a Gàidhlig choir formed from all over Scotland to represent Scotland at Eurovision Choir in Gothenburg. Our language is facing   extinction—there is no other way to look at it. The pandemic threatens that even more. But there are people singing in the face of it, making art and music and sharing it. After years of campaigning, Gàidhlig is now on Duolingo, and where last autumn there were only 5,000 people learning it in all of Scotland, now there are literally hundreds of thousands, most of them in Scotland itself.

It also gives me hope that I am still here, alive, in spite of everything. For many years now, I have really tried to focus on gratitude. I was and am thankful for every day I got to sing with my choirs, every Gàidhlig conversation, every late night with song after song into the darkest hours of the night. I hope one day not too long from now, we will be able to be together again.

Uncanny Magazine: I love the descriptions of the beach—the sand, the waves, the sea glass. The sea also features prominently in your recent Tor.com story, “Seonag and the Seawolves.” What draws you to write about the sea? Is the beach in “A Pale Horse” based on a real world place?

M Evan MacGriogair: Thank you! My earliest memories are living by the sea half a world away in Alaska. My childhood was tumultuous and erratic, but the sea has been a constant in my life. Waterways join every part of the world. And the Kenai Peninsula in Alaska shares a lot in common with the west coast of Scotland, where my family came from. The story starts at Loch Long, a sea loch that is exactly what it says it is: long. I made a Gaelic-Welsh film a couple years ago there, and we spent the hottest day in Scottish history filming there. It’s a strange place; there’s military installations along the loch, and we were definitely under observation the whole time we were there.

Culla in Benbecula (Beinn na Faoghla) is also a real place, though I’ve not been there. My other story, “Seonag and the Seawolves” takes place south of there, in South Uist (Uibhist a Deas), where I spent a week in Gàidhlig immersion at Ceòlas, which I highly recommend to anyone who has the chance!

The sea for me is a reminder of many things. Of our mortality, of the power of nature, of the bounty of nature, and how greed can poison us. I think anyone who lives or has lived near the sea is aware that when she moves, you listen. You can have a romance with her, but you cannot do so without remembering her might. The wave that brings you breakfast can drown you. And anything you chuck into the sea can easily come back on the morning tide. Nothing vanishes.

Uncanny Magazine: What was the most difficult thing about writing this story? What was the easiest?

M Evan MacGriogair: I was in a really uncertain, painful place when I wrote it. That in itself was the difficulty for me. I was very raw, so the story became raw. But it all came out in one sitting, front to back, like I needed it to. That doesn’t happen to me often. This story is really special to me, and I’m very thankful to the Thomases for giving it a home.

Uncanny Magazine: This story blends Gàidhlig and English, with dialogue and poetry in both languages. How do you approach writing a story that features two languages? Particularly for poetry, do you find that you gravitate toward one language more than another?

M Evan MacGriogair: I live my life bilingually in Gàidhlig and English, so it’s actually harder for me these days to try and write just in English. I speak to my cats in Gàidhlig, think in Gàidhlig, speak to my friends and neighbours (yes, even in Glasgow!) in Gàidhlig, sing and write songs in Gàidhlig. The thing I try to do is weave it in so readers don’t need to understand it to understand me, if that makes sense. I gravitate toward Gàidhlig more and more now, which makes things interesting, as I’ve got books under contract in English.

Uncanny Magazine: What are you working on next?

M Evan MacGriogair: I am working on several different projects right now! My Gàidhlig short fiction and poetry will be appearing in Steall and in Poblachd nam Bàrd’s magazine, respectively, over the next few months. I’m also working on the final book in my English-language Stonebreaker trilogy, Windtaker, which is also very much concerned with seas and the land and how people interact with it and magic. I’m working on some new Gàidhlig songs with my band Fuaran. And I’m also working on two novels in Gàidhlig. And I also have a contemporary YA coming out next year (The Many Half-Lived Lives of Sam Sylvester from Boyd Mills and Kane), so I’ll be working on edits for that, too. I better get to work!

Thank you so much for speaking with me!

Uncanny Magazine: Thank you for sharing your thoughts with us!

Imagining Place: Without Police

I have been thinking a lot about the genres that reinforce white supremacy this month.

Over the last 15 days, Seattle experienced police violence that made our streets tantamount to a war zone. While I watched on a live stream, fifteen minutes’ walk from my home, the police set off hundreds of flash bangs. They tear-gassed and pepper-sprayed peaceful protestors (after our mayor had guaranteed a ban of 30 days on such tactics).

I was not raised to trust the police. But my story is not the one I’m discussing today.

The story that we, as white consumers of media, need to talk about is the relationship of the police force to Black people. And one of the ways in which we can really begin to change our understanding of the world is to stop supporting genres that do harm.

If you haven’t caught my drift, I’ll make it plain: cop dramas are harmful. They support white supremacy.

Even as someone who was not raised to trust the cops, even as a Deaf woman who does not trust them for disability-related reasons, I still loved cop shows. Even this spring, I devoured Tommy, finding the liberal politics plus police procedural an unusual take on the usual “rah rah” of police narrative.

But since George Floyd’s death and the national ignition of a police abolition movement that has been met with overwhelming and unacceptable force, I don’t think that watching or creating cop stories is ethical any longer.

As white consumers and creators of media, we have to stop imagining a world where the police are our friends, where they are our protectors. We have to start seeing the world as it is, not just for us, but for the people who share the spaces we live in.

That means that when we watch TV, it shouldn’t be TV that makes us feel warm and fuzzy about the police. We shouldn’t watch television shows that continue to create distrust when we see Black people. We should not try to redeem a system that we are being told causes extreme harm.

There are good reasons for it.

Penroseum on tumblr did an excellent breakdown of one of the more charming examples of cop shows—Brooklyn 99. In it, they talk about why Brooklyn 99, a show that doesn’t show much physical violence, is still ultimately doing harm. A TV show that makes the police force look cute and cuddly, and that ultimately makes bad policing look harmless, is only going to reinforce the lie that the policing system is an acceptable societal tool.

We cannot only abolish the police on our streets, that alone is not enough. Because we cannot mourn for a system that does not work. We cannot continue to fictionally support it. We have to do better.

But don’t take my word for it.

Go read these books, go listen to Black voices. Resist the siren call of Tommy, of SVU, of Brooklyn 99. Because it does matter what fiction we consume. It does matter what stories we tell.
I for one will be stepping away from my Law & Order. I will work to tell stories that don’t rely on systemic police violence.

Black Lives Matter.

(For further reading, I suggest Victoria Alexander’s list: https://twitter.com/victoriaalxndr/status/1266829408268095493)

saltwashed

unpeel me from my skin & let us wash it in the sea;
the salt will scour sediment from my capillaries.
 
glistening & exposed, I will pull down the sickle of the moon
& scrape my tendons clean. if we touch, you will find me
like the segments of an orange: membranous & soft
beneath your fingers; flesh giving, but liable
to burst.
 
~~
 
later, it may occur that oceans have beds:
that strange sentiments may settle to the bottom
like the dregs of ancient sharks. the ravelling of me
is a thing of quiet veins, bones turned fibrous
with moonlight, fingers unspooling into sound
& longing. there are such creatures in the depths,
after all; I am permitted to become gelatinous with silence.
 
~~
 
of such things are lives remade: slow patient stitches,
the curved needle bone-carved in your grieving hands.
 
beloved, did you string it through with spider silk,
have you washed full well in snowmelt? I am amorphous &
malignant, love; you must not be subsumed. if you must
preserve the skin of such a creature, is it not enough
to weep over the shell?             there is no need
to gather such foam as may linger at the tideline,
fat glistening & unwanted among the kelp; no need
to press forgotten flesh into old forms.
 
there are tides, my love, and tithes, and things
I would not have you pay; cold hungers drifting
like millennia across the peaceful deep. I am not
the one you lost.
 
~~
 
but oh. your touch is fire. and I am weak.

Will I Live to See My Utopia?

 “Will I live to see my utopia?”—Adrian Veidt, Ozymandias

When I first saw the trailer for HBO’s adaptation of Watchmen, I knew I wanted to see it. Guys in Rorschach masks. “Tick Tock, Tick Tock.” And best of all, Regina King as a brand new hero in a nun outfit. What was there not to like? HBO may have fumbled the ending of Game of Thrones on the one-yard line. But they’d dazzled me with The Leftovers, where Regina King played Erika Murphy, and gave one of the more memorable scenes in television history—as she and Nora (Carrie Coon) jumped on a trampoline[1] to the soundtrack of Wu’s “Protect Ya Neck (the Jump Off).” Now HBO was going to play around in Alan Moore’s dystopian wonderland? Sign me up. When the show premiered I was prepared to be richly entertained.

What I wasn’t expecting, was that it would be so blatantly and unapologetically—BLACK.

HBO’s Watchmen opens with an iris shot onto a silent film, where a hooded figure in black chases a man atop a white horse. In moments, the figure in black pulls the man from his horse with a rope and subdues him before startled townsfolk. It’s quickly revealed that the black hooded figure is none other than Bass Reeves[2]—the former slave turned Oklahoma law enforcement officer plucked from our own history. In this inversion of the Western, like something conceived by Oscar Micheaux[3], the figure in black is both literally Black and the good guy; the man on the white horse is the villain, a corrupt sheriff.

The scene pulls away to a young Black boy in a movie theater, rapt with attention as his mother plays a piano in accompaniment—though the music fails to drown out what sounds like sirens somewhere near. On screen, Bass Reeves prevents the angry white townsfolk from meting out vigilante justice on their sheriff. The little boy gleefully repeats his lines as a familiar mantra, or perhaps talisman: “There will be no mob justice today, TRUST IN THE LAW.” But the mayhem from outside the theater only grows louder, shaking the building. By the time the boy’s father enters in a WW1 uniform, rifle in hand, the tension is ominous. Handing his rifle to his wife, he picks up the boy and the three leave the movie house—and step into a nightmare.

It’s a scene of chaos. A mass of Black bodies, fleeing in terror. Storefronts set on fire. Men and women shot down. An airplane buzzing menacingly above like a dragon. There seems to be struggle, and screams, and death everywhere—more than the eye and mind can take it at once. Like a modern recreation of the final panel of Hieronymus Bosch’s, The Garden of Earthly Delights[4], illustrating Hell. Even the demons are there: garbed in bright white Klan outfits, with hoods peeled back to reveal murderous faces. Before your mind can make sense of it, words in some shade of Watchmen yellow superimpose across the screen: TULSA 1921.

Gotta admit, didn’t see that coming.

Once those two words flashed, what I was looking at resolved into focus. The Tulsa Race Riots of 1921[5]. The Tulsa Massacre. The scene set off a surge on Google[6] as viewers searched for information on the riot—their first time learning about it. Many Black folks, though, didn’t have to go looking. We’d heard some version of this story. I couldn’t even tell you where or when it was passed on to me—one of those bits of common knowledge that travels along Black intra-community networks, written down in our Scriptures on the Sins of White Folk. The story of the all-Black and self-sustaining community that rose up in the middle of Jim Crow. That prospered, with its own businesses and professionals. Black Wall Street, they called it. Even if you didn’t know every detail—like the discrepancies about airplanes dropping dynamite on buildings, or the disputes over mass graves[7]—you had heard something about Tulsa. It was a story of Black excellence, and Black horror. A tragic tale of a lost world like the city of Atlantis, or doomed Krypton—only snuffed out not by natural disaster or hubris, but by the reckless fires of white supremacy.

Still, the cold open of an HBO production was the last place I expected to see this. I’d gone my entire Black life and never seen a single recreation—not once. Our stories didn’t appear in mainstream productions like this. Our histories certainly weren’t centered this way within a major speculative canon. Our perspective wasn’t supposed to fit into stories of superheroes as jaded vigilantes, a physics- bending blue guy, and the greatest hoax ever played on mankind—à la interdimensional psychic squid.

But here we were. This was happening.

It was fitting that HBO’s adaptation of Watchmen was set in Tulsa. The show’s creator, Damon Lindelof, whose imagination had taken us through Lost and World War Z, admitted never having heard about the massacre until his 40s—crediting his immersion into this dark piece of Americana to Ta-Nehisi Coates’s 2014 Atlantic article, “The Case for Reparations.”[8] White innocence abounds. But once learning about it, he says he knew the story had to be set there. This adaptation of Watchmen needed to have an “undefeatable evil,” he claimed, on par with the Cold War fears of the original. And what evil in the end is more undefeatable, enduring, and stubbornly persistent in America than racism? It’s one of our inexhaustible natural resources.

The destruction of Black Wall Street was not the first or the last of its kind. Anti-Black riots had been part of the United States since the antebellum era; they raged through the Civil War and roiled Reconstruction. By the early twentieth-century, anti-Black riots became a common event: New Orleans[9], Atlanta[10], East St. Louis[11] and elsewhere, even Springfield[12], home to Abraham Lincoln. Anything could set it off. When boxer Jack Johnson beat his white opponent James Jeffries in 1910, white mobs across the country attacked African Americans in multiple incidents[13]–one Black man on a streetcar reportedly having his throat slashed ear to ear for talking about Johnson’s victory. The most infamous were in the Red Summer[14] of 1919, where anti-Black riots roiled the country from Chicago to Omaha, as the sight of Black men returning from WW1 in military regalia drove whites into frenzy. Private William Little was even lynched in Early County, Georgia, for his refusal to stop wearing his own uniform. Riots for most of American history worked feverishly to maintain white supremacy. The lessons were blunt. Black people were not to have heroes, be it Jack Johnson or Private Little. And any utopia like in Tulsa, or Rosewood after it, would be greeted by a veritable carnival of fury.

It’s interesting then that HBO’s Watchmen depended greatly on the idea of Black Utopias—their aspirations, strengths, and fragility. Despite the relentless repression, Black Utopias have filled the Black imagination for ages. For hopeful revolutionaries like Gabriel Prosser[15] and Denmark Vesey[16], that utopia was Haiti—the Black avengers of the modern world, who had risen up and dispatched their masters. Black Emigrationists, from Mary Ann Shadd-Cary[17] to Marcus Garvey, sought to make their utopia elsewhere, hoping to hop a Black Star Line to a promised land on some distant shore. Black authors like Edward A. Johnson in his 1904 book Light Ahead for the Negro[18], imagined that utopia in the future—where time had finally ground race prejudice to dust. Writer and editor Pauline Hopkins[19] joined a host of Black thinkers who pined for utopias lost in the distant past, regaling readers with “the Early Greatness of the African Race,” and creating fantastic fiction with ancient cities of Meroe, whose Black inhabitants use futurist technology based on crystals, suspended animation and telepathy. Through social action, religious ideologies, romanticized histories, Black radicalism, and the sheer imagination to dream in the face of terror that sought to destroy the body, and degradation that attempted to crush the soul—Black Utopias have been sought after, dreamt up, and held out the promise of something better. They are inherently imperfect, often won through struggle, and encroached upon by forces seeking their destruction.

In that sense, the Black Utopia dreamt up in this latest rendition of Watchmen shared a similar theme. It exists decades after the events in the original graphic novel. The world has found some relative peace in the wake of Ozymandias’s hoax. Robert Redford is president, and with his liberal agenda, reparations have been granted. I almost fell out my chair when I saw that part. Turns out, in this reality police protect Black people from racism. Fell out my chair a second time. There’s even a psychological test given to measure one’s level of anti-Blackness and propensity for violence. In this world none other than GOD—the enigmatic Dr. Manhattan—has decided to be Black. I fully ran out of chairs, and just decided to sit on the floor.

Of course, for a Black Utopia to exist, whiteness[20]—its accumulated privileges and trappings of power—has to be diminished. If white racism is the impetus for Black Utopias, it is also its single greatest threat. Unsurprising then that for some, this brief Black heaven created in Watchmen is a white Hell. “It’s extremely difficult being a white man in America right now,” one of the show’s villains relates. Reparations are derided cynically as “Redfordations”—perceived as a handout at their expense. Now that the police work to protect Black people, white nationalists in the form of the dreaded Seventh Kalvary target law enforcement as their enemies. Like its predecessor, this Black Utopia in Tulsa at once prospers but teeters on the edge of a white hot blade.

Enter into this tale, Regina King’s Angela Abar, a police officer. Like other police, she’s been forced to wear a mask: the only protection from the Seventh Kalvary, bent on overthrowing the utopia she’s now sworn to protect. Her persona, lifted fittingly from a Blaxploitation film, is Sister Night: part nun, part ninja, 100% no-nonsense heroine ass-kicker. You love to see it[21]. But as Angela soon finds out, the utopia she’s seeking to defend has enemies from within: literal closets filled not with skeletons, but ghostly robes. Searching through her past, she comes across the roots of her utopia, written in long buried Black pain that runs through her own family tree—back to that little boy watching Bass Reeves in 1921, her grandfather. Through a drug aptly named Nostalgia, she walks through a pain-filled past through his eyes, and views the many events that would lead to the world of masked crusaders she inherited: written in Black struggles against that old “undefeatable evil,” and its many guises.

By Watchmen’s end, this Black Utopia has survived, at least for the moment. Though we don’t know what the revelations now unearthed will mean for the future. The Black God of this world, once blue, it seems is dead—destroyed by the same rage that engulfed Black Tulsa in 1921. Even divinity wrought through science, it turns out, is no match for the determination of white supremacy. But we’re left a glimmer of hope, that in Angela Abar, a bit of that utopia might rise again. And that, perhaps, speaks most strongly to the Black experience—its audacity and daring to dream of the seemingly impossible—than anything else.

 

[1] “The Leftovers – Nora and Erika (Trampoline scene).” Youtube. https://www.youtube.com/watch?v=u5hFdqityqE

[2] “Reeves, Bass: The Encyclopedia of Oklahoma History and Culture.” Reeves, Bass | The Encyclopedia of Oklahoma History and Culture, http://www.okhistory.org/publications/enc/entry.php?entry=RE020.

[3] “Oscar Micheaux.” Kansas Historical Society, http://www.kshs.org/kansapedia/oscar-micheaux/17713.

[4] The Garden of Earthly Delights Triptych – The Collection. http://www.museodelprado.es/en/the-collection/art-work/the-garden-of-earthly-delights-triptych/02388242-6d6a-4e9e-a992-e1311eab3609.

[5] “1921 Tulsa Race Massacre.” Tulsa Historical Society & Museum, http://www.tulsahistory.org/exhibit/1921-tulsa-race-massacre/.

[6] Matos, Clinton. Watchmen Pilot Causes Surge in Google Searches for Tulsa Race Riot. 24 Oct. 2019, http://www.htxt.co.za/2019/10/24/watchmen-pilot-causes-surge-in-google-searches-for-tulsa-race-riot/.

[7] Brown, DeNeen L. “Tulsa Searches for Mass Graves from a Deadly 1921 Race Massacre.” The Washington Post, 23 Oct. 2019, http://www.washingtonpost.com/history/2019/10/08/tulsa-searches-mass-graves-race-massacre-that-left-hundreds-black-people-dead/.

[8] Coates, Ta-Nehisi. “The Case for Reparations.” The Atlantic, 16 June 2020, http://www.theatlantic.com/magazine/archive/2014/06/the-case-for-reparations/361631/.

[9] Bernardo, Joseph. “Robert Charles Riots (1900). 6 Feb. 2020, http://www.blackpast.org/african-american-history/robert-charles-riots-1900/.

[10] “Atlanta Race Riot of 1906.” New Georgia Encyclopedia, http://www.georgiaencyclopedia.org/articles/history-archaeology/atlanta-race-riot-1906.

[11] Wang, Tabitha. “East St. Louis Race Riot, 1917.” 10 May 2020, http://www.blackpast.org/african-american-history/east-st-louis-race-riot-1917/.

[12] Yu, Karlson. “Springfield Race Riot, 1908”. 20 Aug. 2019, https://www.blackpast.org/african-american-history/springfield-race-riot-1908/.

[13] “Johnson–Jeffries Riots.” Wikipedia, Wikimedia Foundation, 18 June 2020, https://en.wikipedia.org/wiki/Johnson%E2%80%93Jeffries_riots.

[14] Waxman, Olivia B. “What Is Red Summer? What to Know on 1919’s Deadly Race Riots.” Time, 29 July 2019, time.com/5636454/what-is-red-summer/.

[15] “Africans in America/Part 3/Gabriel’s Conspiracy.” PBS, Public Broadcasting Service, http://www.pbs.org/wgbh/aia/part3/3p1576.html.

[16] “Africans in America/Part 3/The Vesey Conspiracy.” PBS, Public Broadcasting Service, http://www.pbs.org/wgbh/aia/part3/3p2976.html.

[17] “Mary Ann Shadd Cary (U.S. National Park Service).” National Parks Service, U.S. Department of the Interior, http://www.nps.gov/people/mary-ann-shadd-cary.htm.

[18] “Light Ahead for the Negro : Johnson, Edward A. (Edward Austin), 1860-1944.” Internet Archive, New York, The Grafton Press, archive.org/details/lightaheadforneg00johnrich.

[19] The Pauline Elizabeth Hopkins Society, 15 Dec. 2014, http://www.paulinehopkinssociety.org/biography/.

[20] Guess, Teresa J. “The Social Construction of Whiteness: Racism by Intent, Racism by Consequence”. Critical Sociology. https://www.cwu.edu/diversity/sites/cts.cwu.edu.diversity/files/documents/constructingwhiteness.pdf

[21] “Angela Abar.” Watchmen Wiki, https://watchmen.fandom.com/wiki/Angela_Abar?file=S1_E2.jpg.

It Is Not That The Spoon Must Bend, or: Cypher’s Steak and Our Online Lives

Last Friday, quarantine day 1,379 (okay, maybe a little less), we watched The Matrix with our daughter. She’d never seen it, and it had been a while since we had as well. While she suddenly understood all the Gen X quotes (“red pill or blue pill,” “I know Kung-Fu!” and “free your mind.”), I was caught by other things: all the reflective surfaces, and one very different quote.

The quote is the one where Cypher says “Ignorance is bliss,” after relishing a steak he knows isn’t real. And those reflective surfaces? They’re the ones that give us a choice, over and over again—are we inside or outside? Are we going to look at the mirror, or at the real image? Will we see what we’re supposed to, or what we want to see? The steak is a reflection too, in a way: the system of The Matrix allows those inside to taste something delicious. Outside, they get pale slop in a tin—“all the protein and amino acids a body needs.” Blechhhh.

These days, many are feeling little like they’ve stepped into the Matrix (and/or been suddenly pushed online). The effect has been jarring but expansive for education1, many white collar jobs2, and all our distancing survival tactics3—group-watching movies, isolation concerts, even ordering groceries by app. The expansion has made available online a whole lot of things that up until now weren’t considered practical (working from home, virtual doctor check-ups, etc.).

For many others, it may feel as if online has suddenly gotten a lot more crowded, especially with people who aren’t used to using the tools available, or who want to build all-new tools, or who think the whole situation sucks and want to tell us so, repeatedly.

For those of us in the latter group, watching the world discover (again) what’s possible online carries with it a lot of hope and some trepidation. The hope—at least for me—is for easier access to possibility and resources, for better and stronger communities, and with more people participating who can’t necessarily easily be present in person. The trepidation is a bit more layered, and it has to do with that steak Cypher’s eating in The Matrix.

That steak is delicious. It’s perfect—juicy and gorgeous on the screen. And its richness is impossible, outside of The Matrix. And Cypher knows it, even if most people don’t.

For our purposes—and those of the pandemic world—that steak is presence.

We love feeling present—there’s nothing quite like being somewhere cool. We love the crowd—or we did—and being part of an event. Whether it’s a concert, or a protest, or a lecture, we are all together, doing the same thing, and that’s cool.

Many people have for years believed that it is impossible to serve that steak online. Yet, most of them have now decided that—at least for the moment—it’s not impossible. Those of us who were already here are excited to welcome them (free your mind)…but we hope that they’ll understand that the steak was never really a steak.

A lifetime ago, which was December, I gave a talk about using virtual spaces for education, the risks and the rewards.4

I began teaching online via email in 1997 for the Center for Talented Youth at Johns Hopkins, and then for a series of schools and programs using online classrooms. Last year, I accepted the role of Director of the Genre MFA program at University of Western Colorado. Western’s been teaching genre fiction students online for ten years. Low-residency education and distance education allows students to be present while also remaining at home and continuing careers. From correspondence classes in the 19th century all the way up to now, at its best, this kind of learning also provides models for outreach and inclusion across geography, economics, and, increasingly, disability. Recent improvements include attention to text-based learning that works on a phone or over a reader, transcription access for video and audio, and tools that enhance experiences across learning styles.

But what this kind of environment offers most is presence: the opportunity to be part of a group engaged in something, together, from anywhere.

I’ve been working with software that explored the idea of presence for a long time. From immersive storytelling to 3-D telepresence5. And while it’s not always perfect, I’ve seen how technology can offer the same feeling of presence via different cues (gaming has made numerous strides this way). In the meantime, this imperfect technology has evolved over many years to be more accessible and inclusive6. As a case in point, the popular software Zoom has accessibility tools, including captioning for D/deaf colleagues—which is an exciting evolution.

As someone with mobility issues, I value the opportunity to participate in work, events, and classes online, even when my body doesn’t want to, and without that being a big deal to my colleagues. I’ve wished for a long time that more options were available—from blended telepresence for professional conferences to doctors’ visits.

That’s because the real world and my presence in it has sometimes seemed as inaccessible and unwieldy as others are now finding the online world. And for several of my friends and colleagues, that ‘sometimes’ is an ‘always.’

So when I and others see more people discovering what is possible and what’s available online, that trepidation comes up—will it work? Will we keep these tools once we believe we don’t need them any longer? Will we make it possible for more people—across all geographic and socioeconomic levels—to access them by making wifi a public utility, for instance; allowing students and faculty to attend class virtually if they’re feverish or unable to be there in person; or giving telework the same respect as cubicle-work, with as many options for collaboration?

We’re already seeing frustration as teachers, employers, librarians, and many more are being asked to do a lot of extra work with limited resources (time being the main one), even as tech support personnel are doing their best to give individual help to everyone who needs it (seriously, you all, thank you). Others are discovering there are people online who will happily disrupt your meeting or event if you don’t give thought to protecting it (something we’ve known as far back as text and dial-up modems). Sometimes that frustration comes out as: this is awful. We can’t wait to go back to the way things were.

“Ignorance is bliss.”

The way things were? That big juicy steak? That includes big auditoriums with inaccessible stairs, doors too narrow for wheelchairs, traffic jams on the way to class. It includes situations where people who weren’t feeling well felt it still necessary to be at work, in order to keep their jobs. Or to go to a convention, because they didn’t want to (or couldn’t afford to) be left out—besides, they weren’t that sick7.

The way things were was also frustrating, but mainly in ways that impacted people not already privileged with regards to money, mobility, health, access, or commuting time.

When we go back outside, and I fervently hope we will as soon as it’s safe, I’m hoping we can bring the virtual with us—across events, classrooms, everything. That mirroring effect—where the real world and the virtual world meet and include each other in The Matrix? That’s part of presence too. Because while the steak isn’t real, the options available to us—ways that we can make presence a possibility for as many people as possible, and not just for the lucky few—are real. In both the online and offline worlds, and the spaces in between.

 

[1] That is, if you have the bandwidth.

[2] ibid.

[3] dittoooooo.

[4] ” Teaching the Future – Synchronous and Asynchronous Online Learning” by Fran Wilde. Posted March 10, 2020. https://franwilde.wordpress.com/2020/03/10/teaching-the-future-synchronous-and-asynchronous-online-learning/

[5] ” Another Word: Very Close Now” by Fran Wilde. Clarkesworld Issue 113, February 2016. http://clarkesworldmagazine.com/another_word_02_16/

[6] ” Another Word: A Brief Parable about Exchanges Between Time, Independence, Technology, and Privacy” by Fran Wilde. Clarkesworld Issue 137, February 2018. http://clarkesworldmagazine.com/another_word_02_18/

[7] “Cons, Crud, and Coronavirus” by Kelly Lagor. Uncanny Magazine Issue 34. Originally posted March 13, 2020. https://www.uncannymagazine.com/cons-crud-and-coronavirus-by-kelly-lagor/

Interview: Emma Törzs

Emma Törzs is a writer, teacher, and chronic waitress based in Minneapolis. Her short fiction has been published in journals such as Lightspeed, Ploughshares, and the Missouri Review, and honored with a 2020 NEA fellowship, a 2019 World Fantasy Award, and a 2015 O. Henry Prize. “High in the Clean Blue Air” is her second appearance in Uncanny, a haunting tale of transformation, relationships, and the nature of humans and loons.

 

Uncanny Magazine: “High in the Clean Blue Air” is a beautifully written exploration of relationships, the differences between human and animal nature, and the ways we deal with regret. Are any of these things recurring themes for you? What other topics or themes do you find you return to repeatedly in your work?

Emma Törzs: Thank you for the kind words! I admit that I often don’t notice direct themes until after I’ve written something, but I’ve definitely been fascinated lately with animal vs. human nature, both on a metaphorical and practical level. Sometimes I stare into my cat’s eyes and marvel at how alien his consciousness is to me; how we humans try to ascribe words like “love” to our animal companions, but to even think the word “love” is already to be centering our own human consciousness to a non-transferable degree. I find this comforting! To imagine an experience of consciousness so beyond my own.

Other than that, I do often write about friendship and siblingship. I feel like most of my stories tend to be quite different from one another, but maybe that’s not true. I asked A.T. Greenblatt, who knows my work well (and, incidentally, has a fantastic story in this very issue of Uncanny), and she said a recurring theme of mine is: “A character going from loneliness to fulfillment.” I’ll take it!

Uncanny Magazine: I’m familiar with fairy tales where the protagonist is transformed into a swan, with variations involving ducks, geese, and ravens. Was this type of fairy tale part of your inspiration for this story? Why did you choose loons as opposed to other birds?

Emma Törzs: I was most inspired by two very different stories.

One was the tale of Koschei the Deathless, a villain from Russian folklore who hides his soul in nested objects. The boreal forests of northern Wisconsin and northern Minnesota are the same biome as the Taiga in Russia, so Russian folklore was on my mind when I was in the North American boreal forests last summer. They’re spooky and beautiful.

This story also has some connective tissue to Natalia Theodoridou’s “The Birding: A Fairy Tale,” which came out in 2017 and provoked a lot of interesting conversation between some friends and I about the idea of transformation—one of those themes I didn’t recognize in my own work until later, upon reflection. That story also resonates with my interest in de-centering human consciousness, and plus, it has birds. So even aside from admiring “The Birding” greatly, I owe Theodoridou a spark-debt for this story, here.

And why loons? I love loons!

Uncanny Magazine: I love the descriptions of Lake Superior—is that a place you have a personal connection to? Do you usually write stories in real-world locations or in completely fictional ones?

Emma Törzs: I live in Minnesota and am lucky to have friends with land up north, so I definitely have a personal connection to the lake. It’s one of my favorite bodies of water on earth. In fact, I started writing this story after my car broke down at my friend’s place near Superior and I was stranded there while I waited for the part to come in. It was the alternator we were waiting for—and for a long time the working draft of this was called “Alternator.”

I will say that any successful story I’ve written so far has been set in a real-world location, and to be honest I privately think of myself as kind of a place-based writer. I have written some middling second-world fantasy, and, accidentally, more than one middling sci-fi story that takes place in a fictional “dome,” but it doesn’t come easily to me. A challenge for the future!

Uncanny Magazine: “High in the Clean Blue Air” features a protagonist who has done something terrible in the past. Did you find Alice difficult to write as a sympathetic character?

Emma Törzs: Yes, it was hard. It was important to me that she neither ask for forgiveness nor be forgiven by the person she wronged. The ability to reflect, regret, and change without asking the wounded party to give more than they already have is a skill I myself cultivate (to varying degrees of success).

Uncanny Magazine: If you could transform into a loon, how much of your time do you think you would want to spend that way?

Emma Törzs: I would love to have the option. Can’t know until I try it, but at least a few hours every summer night, for sure.

Uncanny Magazine: What’s next for you?

Emma Törzs: WHAT’S NEXT FOR HUMANITY???

Just kidding, kind of. In terms of short fiction, I have another transformation story coming out sometime this year in Beneath Ceaseless Skies. And before the pandemic hit (boy, I never wanted to write those words outside of a sci-fi context), I was full speed ahead on the first draft of a novel, very fun to write, with estranged sisters, blood magic, murder most foul, international conspiracies, faithful pomeranians, etc.; but my productivity took a hit in March and is struggling to recover. Still, I’m hoping to have it done early this summer. Working title: “Don’t Be Alarmed by These Party Scenes, They Were Written Before Social Distancing.”

Uncanny Magazine: Thank you for sharing your thoughts with us!

Cons, Crud, and Coronavirus

The world is a different place today than it was a month ago, as world governments scramble to gain the upper hand against the still-growing coronavirus pandemic. We are in a state of collective limbo, watching helplessly as the number of worldwide cases climb towards two million, and dramas around testing, personal protective equipment, and critical medical supplies continue to unfold. It’s hard to not anxiously wonder if life will ever feel normal again. It’s hard to not worry about what the world will look like on the other side. It’s hard to not despair.

With calls for social distancing to help reduce the rate of transmission, “flatten the curve,” and relieve the serious burden on our medical institutions, feelings of helplessness are compounded. After all, our communities are where friendships and partnerships are made and sustained. Our communities inspire us, define us, give us drive and purpose—from professional to academic to artistic communities, on local to regional to global scales. As we continue to isolate for the foreseeable future, we need to remember we are doing this not only to protect ourselves, but those larger communities, and through them, our collective futures. We are all in this together.

It is no surprise the worldwide lockdown was preceded by the canceling of large meetings. Conferences and conventions are notorious spreaders of disease. In fact, the rash of post-con illness is such a common phenomenon there is a special name for it—con crud. Con crud can be anything from the common cold, to norovirus, to an outbreak of H1N1 Swine Flu1 at the 2009 Penny Arcade Expo in Seattle. The stress, lack of sleep, poor diet, increased inebriant consumption, and disruption of exercise routines all conspire to weaken the immune systems of even the healthiest attendees, while the ability to regularly wash your hands is impaired, increasing the risk of pathogen infections; all the while being surrounded by large numbers of people who traveled from all over the world to hang out together in a confined space.

With the COVID-19 situation continuing to evolve, it’s understandable to feel apprehensive about interacting with others. The situation isn’t being helped by inconsistent messaging coming from politicians, public health agencies, social media posts, forum comments, and talking heads. And with journalists and medical professionals under higher pressure as they scramble to feed a public anxious for a glimmer of hope that will mark the end of this crisis, misinformation continues to find its way into the 24-hour news cycle. So amid a barrage of anxiety and misinformation, how can you best weather this storm? Go about your life thinking it’s a bunch of overblown nonsense, or build yourself a fort of toilet paper and face masks?

As an immunocompromised, asthmatic biologist, and a speculative fiction writer who relies on my communities for my inspiration and sense of purpose, I have been following the news out of a sense of both professional curiosity and personal vigilance. As a member of a vulnerable population in a state where I have been mandated to stay indoors2 and practice social distancing3, it’s hard to sit by, helpless, watching my retirement funds evaporate and try not to think about the end of the world. While these kinds of situations often bring out the good in many, it brings out the worst in others, including hate crimes and other stigmatizations of Asians and Asian-run businesses. Novel diseases have always sparked particularly visceral public reactions—see the AIDS epidemic of the 90s4, for one. So whenever I find myself dealing with such an emotionally fraught topic, I try to arm myself with the best information I can, which for many can be challenging when a lot of the useful information about a disease outbreak comes from an evolving understanding of the biology of that disease. Therefore, to help better understand why such a big deal is being made about COVID-19, I’d like to start with a brief lesson in virus biology.

Viruses are considered the minimum form of life on our planet. They’re made up of a handful of genes that sit on a relatively short string of DNA or RNA (which can be single- or double-stranded), wrapped in a coat of proteins that both protect its fragile genetic material, and help that genetic material enter an intended host cell to replicate and thus complete the virus’ life cycle. As long as there has been life on earth, there have been viruses to infect it, and as life evolved in complexity, viruses have evolved right alongside it into an array of species as diverse as there are hosts on our planet.

What determines a virus’ infectious properties are the specific proteins it wraps itself in, which are encoded by their genetic material. The role of some of those coat proteins is to recognize and attach to different structures on the surface of potential host cells. Most viruses, once attached, use other specialized coat proteins to penetrate the cell to allow it to slip inside. Protected inside the host cell, the genetic material can shed its coat, then use the host cell’s DNA or RNA synthesis machinery to make copies of its genetic material. There are a few different hypotheses about where viruses came from—from genetic elements that gained the ability to move between cells, to being the remnants of cellular organisms, to thinking viruses predated or coevolved alongside their hosts—but they are still made of the same stuff that all life is made from, and therefore can use the normal replicative machinery of any cell on earth to translate its genetic material into the coat proteins it needs to wrap its new copies in. These new viroids will then escape, usually by bursting and killing the host cell to start the process over again. There are viruses that have different lives than this one, but for many viral infections, this is their cycle.

All organisms have evolved an equally diverse array of defense mechanisms to protect themselves from being completely wiped out by such a relentless, mindless biological simplicity. In humans, viral immunity is handled by our two-tiered immune system. The first is our evolutionarily older, innate immune system. This is the “nuke it from orbit” system that is designed to keep new viral infections from getting out of hand. Infected cells 1) release specialized proteins that tell neighboring cells to be on their guard and 2) take little bits of an invading virus to display on its surface to flag down a type of killer white blood cell to destroy the cell before the virus gains a foothold. But this system is often imperfect, and some viruses have evolved ways of ducking it. The second line of defense is our newer, adaptive immune system, in which a different subset of white blood cells randomly makes antibody proteins until one such cell makes an antibody that recognizes the invading pathogen. Those lucky cells proliferate, using those antibodies to bind up free virus to be later mopped up, preventing further infection. This system operates on a bit of a lag from the innate system, but once the infection is dealt with, a subset of these cells sticks around in perpetuity in case that particular pathogen returns. This system is the intended target of vaccinations—to generate those memory cells without having to have the disease first, so that if you are infected, your immune system can mop it up without you ever noticing.

The danger of viral infections is therefore twofold. First, in a normal, healthy person, if you’re infected with a virus like we described above that you’ve never encountered before, your innate immune system will, along with the virus, cause the death of infected cells. In the case of something like the common cold5, your sinuses bear the brunt of the onslaught until your secondary immune system makes the antibodies that help clear things up in 7-10 days. But in the case of more virulent viruses you get more severe infections, such as in influenza6, which leads immune cells to release factors which stimulate your hypothalamus to increase your body temperature, which may help to interfere with further viral replication but is what causes a fever and its associated muscle aches and chills. But still, if your immune system is healthy, your body will make antibodies to eventually mop up the infection. Or if you got your flu shot and caught one of the strains the vaccine was raised against, you’ll likely not even notice. Better yet, you get your flu shot every year and you’ve got a whole host of memory cells patrolling for all kinds of flu viruses all year, every year, for years.

But if you’re immunocompromised, things become much more dire. Your innate or adaptive responses to an infection may be impaired, which may cause more cells to become infected than normally would—spreading from the nose to the throat to the lungs, and there to the kidneys or elsewhere. This can cause increased inflammation and cell death, which can lead to pneumonia, where the accumulation of fluids from the inflammatory response accumulates in the lungs, impairing oxygen transfer, leading to hypoxia, organ damage, and even death. There are also lots of different ways to be immunocompromised. You might take immunosuppressants for an autoimmune disease to keep your immune cells from attacking the cells of your own body, or to protect a transplanted organ from being rejected. You could be older and your immune system just doesn’t work as well anymore. Maybe you have reduced white blood cell counts due to a genetic disease, or from AIDS, or from chemotherapy, or because you lost your spleen in an accident. Or maybe you have an underlying condition that may complicate an infection, such as asthma, diabetes, or malnutrition. Often, these are invisible illnesses, and you may not be aware of the number of vulnerable people around you on a given day.

Now let’s talk about COVID-19. COVID-19 is the disease caused by the SARS-CoV-2 virus, which is a member of the coronavirus family of viruses. Coronaviruses are single-stranded RNA viruses that cause diseases in mammals and birds. RNA viruses mutate more rapidly than DNA viruses do, which means coronaviruses can more easily acquire the kinds of mutations in the genes that encode their coat proteins, which makes their shapes slightly different and might let them go from just recognizing their animal host cells to being able to recognize human cells they might encounter, say by being inhaled, or when we touch a contaminated surface, then touch one of the mucous membranes on our face. Coronaviruses7 cause diseases in humans that range in severity from a few strains that cause the common cold, to the SARS-CoV8 virus, which killed 11% of the over 8,000 people it infected in a 2002 outbreak originating in China, to the MERS-CoV9 virus, which has killed over 34.4% of the small number of diagnosed cases (n=2,494) in the Middle East since 2012.

If the 2002 outbreak of SARS sounds like a familiar story, that’s because it is. The first case was reported in November 2002, and the virus, thought to have arisen originally in bats, was propagating in animals like wild civets, which were caught and sold in a meat market in Guangdong Province. The Chinese government drew intense international criticism after failing to inform the World Health Organization (WHO) for two months, and not disseminating information about the disease to healthcare providers, which impaired early efforts to control the epidemic before it spread to dozens of other countries prior to its containment in July 2003. China subsequently banned the kind of markets where animals like the infected civets were sold. The initial hypothesis that the origin of the SARS-CoV-2 virus, which was first identified in December 2019, came from pangolins at a meat market in Wuhan may not be accurate10, but the genetic sequence similarity of the virus may again point to an origin in bats before it jumped to humans at a seafood market in Wuhan. What’s different this time is that Chinese scientists reacted quickly and publicly11, going from the first case reported to identification and determining the genetic sequence one month later.

There are two important differences between the 2002 SARS-CoV and the SARS-CoV-2 viruses. The first is, unfortunately, how quickly and widely it has spread, with over 200,000 confirmed cases (and counting) in countries all over the world. The reason for this is twofold. 1) Our immune systems haven’t encountered the SARS-CoV-2 virus before, so we are more at risk for developing symptoms and being contagious if we catch it, as we don’t have memory cells in place from previous infections or a vaccine to help quash it quickly, and 2) this means we are more likely to be able to pass it on to those around us once we become contagious. There appears to be a lag time of—on average—five days between catching SARS-CoV-2 and developing symptoms (as determined by a study12 of 181 case files). Public health agencies initially reported that infected individuals were most contagious after they became symptomatic as the virus spreads through droplets expelled when coughing or sneezing, which was also the case with the 2002 SARS-CoV virus, but a recent paper13 in the journal Science indicates the SARS-CoV-2 virus is also being spread by the asymptomatic. This is why such an abundance of caution is being taken—five days is a long time to walk around unaware you are spreading a dangerous disease. As such, worldwide quarantine efforts were enacted to keep those who are infected but asymptomatic away from others.

The second critical difference is that while the mortality rate among diagnosed cases is lower than for SARS-CoV, it is still dangerously high. Let me put things into perspective. One of the bigger annual threats to the immunocompromised and those with complicating conditions is the seasonal flu, which has a mortality rate this 2019-2020 season14 of 0.06%. By contrast, COVID-19 so far has a higher mortality rate than the 1918 H1N1 Spanish Flu15 (Spanish Flu – 2.5% vs. 6.2% with COVID-19 as of April 12th, 2020). While Spanish Flu disproportionately killed young, otherwise healthy adults (due to how the virus strongly activated the innate immune system, triggering what’s known as a cytokine storm, which caused rapid onset respiratory failure), COVID-19 disproportionately kills a demographic similar to the seasonal flu—the immunocompromised and those with complicating conditions16. Furthermore, young and healthy individuals should not assume they are immune to COVID-19 complications—hospitalization and fatality rates are still much higher17 for all populations than for the seasonal flu. Because it is spreading so easily18 and puts at-risk populations19 at an even greater risk that there is such an abundance of caution being taken worldwide. The goal of these measures is to “flatten the curve”—i.e. to slow the spread20 of the disease to prevent already overtaxed healthcare systems21 from becoming even more overwhelmed, leading to further loss of life.

These are unprecedented times. But perhaps in the long run some good will come out of it. Perhaps by exposing  the inherent weakness of individualist political philosophies and a blind beliefs in capitalism, we can begin to take steps towards a world in which we begin to act like the global community that we are—one in which we can depend on one another not only for our collective survival, but for better future in which compassion and mutual aid is a central piece. For now, we must focus on the smaller steps, resisting the urge to buy into emotionally charged, secondhand information that promises false hope, and remain vigilant. We must remember that our decisions may have unintended and potentially lethal consequences.

Here are links to the current recommendations from the CDC22 and the WHO23 for the public:

  • Wash your hands often, with soap and water, for at least 20 seconds.
  • If soap and water isn’t available, use an alcohol-based hand sanitizer with at least 60% alcohol.
  • Stay home when you are sick and minimize contact with others until you are well.
  • Cover your cough or sneeze with a tissue, then throw the tissue in the trash.
  • Practice social distancing to keep at least 6 feet between you and anyone else to reduce the likelihood of community transmission of the virus
  • Wear a mask in public to reduce the potential for asymptomatic spread of the virus through breathing and talking

Even if the WHO convinced every viroid of SARS-CoV-2 to shed its protein coat tomorrow and walk into the sea, remember that doesn’t mean the immunocompromised and the vulnerable within our communities will get to stop suddenly worrying about their worlds being turned upside down thanks to what may become a not-so-simple case of con crud. As COVID-19 comes and will eventually go, remember con cruds of all types will remain threats to those with compromised immune systems, and the sort of vigilance you’re exhibiting now is the same vigilance they have had to exhibit every day of their lives. Hopefully understanding a bit more about viruses and immunity will help you to remember you have an obligation to be mindful to protect not just yourself, but the communities that support and sustain us all.

 

 

[1] “PAX Swine Flu Outbreak Soars to Nearly 100 Cases of ‘H1Nerd1′” by Gus Matrapa. Wired. September 9, 2009. https://www.wired.com/2009/09/pax-swine-flu-outbreak-soars-to-nearly-100-cases-of-h1nerd1/

[2] ” California Governor Calls For Closure Of All Bars, Wineries To Combat Coronavirus Spread” by Associated Press, KPBS Staff. KPBS. March 16, 2020. https://www.kpbs.org/news/2020/mar/16/gov-newsom-speak-about-californias-response-corona/

[3]  “Self-Quarantine? Isolation? Social Distancing? What They Mean And When To Do Them” by Julie Appleby. NPR. March 16, 2020. https://www.npr.org/sections/health-shots/2020/03/16/816490025/quarantine-self-isolation-social-distancing-what-they-mean-and-when-to-do-them

[4] ” LGBTQ History Month: The early days of America’s AIDS crisis” by Tim Fitzsimons. NBC News. October 15, 2018. https://www.nbcnews.com/feature/nbc-out/lgbtq-history-month-early-days-america-s-aids-crisis-n919701

[5]  “Common Colds: Protect Yourself and Others.” Centers for Disease Control and Prevention, Centers for Disease Control and Prevention, 11 Feb. 2019, www.cdc.gov/features/rhinoviruses/index.html

[6] “Influenza (Flu).” Centers for Disease Control and Prevention, Centers for Disease Control and Prevention, 10 Apr. 2020, www.cdc.gov/flu/

[7] “Coronavirus.” World Health Organization, World Health Organization, www.who.int/health-topics/coronavirus#tab=tab_1

[8] “Severe Acute Respiratory Syndrome (SARS).” World Health Organization, World Health Organization, 23 July 2015, www.who.int/csr/sars/en/

[9] “Middle East Respiratory Syndrome Coronavirus (MERS-CoV).” World Health Organization, World Health Organization, 10 Mar. 2020, www.who.int/emergencies/mers-cov/en/.

[10] “Mystery deepens over animal source of coronavirus” by David Cyranoski. Nature. February 26, 2020. https://www.nature.com/articles/d41586-020-00548-w

[11] “China’s response to a novel coronavirus stands in stark contrast to the 2002 SARS outbreak response” by John Nkengasong. Nature. January 27, 2020. https://www.nature.com/articles/s41591-020-0771-1

[12]  Lauer SA, Grantz KH, Bi Q, et al. “The Incubation Period of Coronavirus Disease 2019 (COVID-19) From Publicly Reported Confirmed Cases: Estimation and Application.” Ann Intern Med. 2020; [Epub ahead of print 10 March 2020]. doi: https://doi.org/10.7326/M20-0504.

[13] Li, Ruiyun, et al. “Substantial Undocumented Infection Facilitates the Rapid Dissemination of Novel Coronavirus (SARS-CoV2).” Science, American Association for the Advancement of Science, 16 Mar. 2020, science.sciencemag.org/content/early/2020/03/24/science.abb3221?rss=1.

[14] “2019-2020 U.S. Flu Season: Preliminary Burden Estimates.” Centers for Disease Control and Prevention, 10 Apr. 2020, www.cdc.gov/flu/about/burden/preliminary-in-season-estimates.htm

[15] “1918 Pandemic (H1N1 Virus).” Centers for Disease Control and Prevention, Centers for Disease Control and Prevention, 20 Mar. 2019, www.cdc.gov/flu/pandemic-resources/1918-pandemic-h1n1.html

[16] Wu, Zunyou. “The Coronavirus Disease 2019 (COVID-19) Outbreak in China-Summary of a China CDC Report.” JAMA, American Medical Association, 7 Apr. 2020, jamanetwork.com/journals/jama/fullarticle/2762130?guestAccessKey=bdcca6fa-a48c-4028-8406-7f3d04a3e932&utm_source=For_The_Media&utm_medium=referral&utm_campaign=ftm_links&utm_content=tfl&utm_term=022420

[17] “Global Covid-19 Case Fatality Rates.” CEBM, www.cebm.net/covid-19/global-covid-19-case-fatality-rates/

[18] “Johns Hopkins Coronavirus Resource Center.” Johns Hopkins Coronavirus Resource Center, coronavirus.jhu.edu/map.html

[19] Centers for Disease Control and Prevention, www.cdc.gov/coronavirus/2019-ncov/specific-groups/index.html

[20] Godoy, Maria. “Flattening A Pandemic’s Curve: Why Staying Home Now Can Save Lives.”  NPR, 13 Mar. 2020, www.npr.org/sections/health-shots/2020/03/13/815502262/flattening-a-pandemics-curve-why-staying-home-now-can-save-lives

[21] Centers for Disease Control and Prevention, www.cdc.gov/coronavirus/2019-ncov/healthcare-facilities/guidance-hcf.html

[22] Centers for Disease Control and Prevention, Centers for Disease Control and Prevention, www.cdc.gov/coronavirus/2019-ncov/about/prevention.html?CDC_AA_refVal=https://www.cdc.gov/coronavirus/2019-ncov/about/prevention-treatment.html

[23] “Advice for Public.” World Health Organization, World Health Organization, www.who.int/emergencies/diseases/novel-coronavirus-2019/advice-for-public

Assimilation

I.

 

My name is too hard

for you to pronounce

so I changed it.

 

My hair is too wild so I

tamed it.

 

My clothes are too

strange so

I wear yours.

 

My skin is

too dark

so I lightened it.

 

My tongue is wrong so I

cut

it

out.

 

 

II.

 

I crawled to your door

                                 but I knocked

                                                           too loudly

so I must stay

                     outside.

 

I must take off

                      my shoes

 

before I can enter,

                            I must take off

                                                       my feet,

 

I must take off my face

                                    and every other part

that offends.

 

I must

        climb into the melting pot

                                                       and wait

 

until the marrow of me

                                   dissolves

into soup,

 

              until the bones

                                       of who I was

can be discarded,

 

while the simmering stock of

                                                who I must

                                                                 become

cries out

             for salt and spice.

A Being Together Amongst Strangers

(Content note: descriptions of historical euthanasia, use of racial and misogynistic slurs.)

 

The Miner’s Union got here first, in 1903, when they blasted the tunnel through the schist. They came from Colorado and Pennsylvania, from Ireland and Italy, Scotland and Canada; they came to work inside the mountain, one hundred eighty feet below sunlight. It was not like other mountains they had blasted through. Already it was the city, and already it was a breathing creature, even if its bloodstream was still being dynamited out of the rock. Breathing creatures are hungry ones, and the city took the miners twice: once with joy, into its pubs and brothels and theaters, into its rooming-houses in Spuyten Duyvil—and once with blood.

It does take blood, to make a city. That’s part of the problem. We haven’t figured out how not to feed ourselves on ourselves.

Schist is hard rock, and miners hard men, and mining bosses harder still: it was ten-thirty at night on October 24 of that distant year when the brothers McCabe ordered the day’s last dynamite blast. Last of three. Two was the recommended maximum for safety—two to let the rock settle, until the next day’s shocks. But cities have demands, and so do subcontractors. The men from the miner’s union filed in to the newly-wide tunnel: a German boy, the electrician William Scheutte; two Black miners from the Colorado tunnel, Hargraves and Crocker; and at least fifteen Italians. We don’t have all of their names. That’s maybe why we are still feeding ourselves on ourselves, two hundred years on from when they carved the subway out of the rock for the first time. 22nd-century remembrance culture goes a long way—it has to—but we hadn’t paid attention for so long. Whatever their names were, we can’t get them back now. The rock ate them entire.

Up here the subway cars rattle along in the dark, a perfect rush of speed. We’re deep enough in the island that there aren’t even water-walls to keep the sea out. The sea never got this high, even during the worst of last century. These are the original tunnels. 191st Street, the platform a blur of faces. The slide of the doors, the inevitable Please stand clear of the closing doors, a refrain so much like a common prayer that it is just as ignorable. Up here the line’s not crowded yet. Up here I’m sitting with my earplants turned up, playing the latest shatterharmonic track from DrownDrone and NewUndoneLondon’s collab mix loud enough to shake the bone-conductor points in my skull, trying to get ready for the day. Up here the faces across from mine are closed-eyes easy with early morning exhaustion, sharp-edged: a man reads a newspaper, the clear foldable plastic sheet changing as he scrolls through it. I think he’s reading in Haitian Creole, but I’m bad at deciphering backwards letters, even in English or Arabic. Not without the translator on, and I can’t turn that on when I’m not on company time, unless I want to answer a lot of awkward questions about what right I have to use all the metal inside my head that isn’t mine. Aside from listening to music. No one cares about the music; streaming data to vibrate your inner ears isn’t proprietary social technology, even if you do it with proprietary hardware. Instant translation, though, that the company owns and I don’t.

The doors close, finally. We go back into the rushing dark.

The three-hundred-ton boulder which fell on the miners was five feet wide and forty-four feet long. It had been dislodged by the blast; the slightest movement would have set it free, and there were so many tromping feet, vibrations in the walls and the new-made floor. It crushed them when it fell. They were buried there. The rock-dust went all to red, soaked through and spreading. Those few who were not entirely under the boulder were pinned, a limb crushed, a skull cracked. The screaming reached the street. One hundred eighty feet to sunlight, and the screaming reached the street. A Catholic priest named Thomas Lynch went down into that filthy dark and knelt in the puddles of blood, the puddles of water, put his hands on the dying men. The story goes he gave them last rites. There were doctors, too, with their own salvations: morphine, enough of it for mercy.

They carried the bodies out in pieces. The ones who came out at all.

When I was a teenager, I rode this line down to the drowned Bowery and the elevated skyscrapers in the Financial District every day—I was working for my grandfather then, and he was a lawyer, construction rights and solar—and I didn’t know about the miners under 191st. I had to learn later. But I know they’re still here. With us in the dark. Sometimes I am sure they bought us the city, the vast machine of it that still runs despite everything we’ve done to the world. Sometimes I think that if we’d never sacrificed them, we’d never have had to have despite. Cities work by old magic, though, and there’s only so much you can plan for. They make demands. They grow and they die, and they make us, too, we small vicious brilliant things, and we grow and we die too, under their care, and we murder and nurture them the same.

Symbiosis is pretty core to most of the remembrance ethics. The company I work for puts out pamphlets and monographs on it, pamphlets for the general public—different pamphlets for us employees, with more theoretical and technical details—and monographs for academics and policy advisors. Sometimes I wish it wasn’t so convincing—us and the city, death and growth, how we’re all one system like a breathing body—but it is convincing, and I believe it. Believed it even before I got all this metal installed in my head. Before I started working conflict resolution. I believe we wouldn’t be here if remembrance ethics wasn’t convincing. The sea would have eaten us, or the wildfires, or how there aren’t maple trees anywhere south of Nunavut anymore. In the dark inside the schist I tell myself the miner’s names again: Schuette, Hargraves, Crocker. Thomas Lynch, on his knees in the rockdust and the blood. I do it every time we go through here, my own common prayer: I remember you. You bought this for us.

When we get trained, we’re supposed to find some forgotten, silenced voice to hold onto, to make ours. To never allow to disappear again. It’s part of the practice. The miners weren’t the ones I started with—there are so damn many voices to choose from—but the miners are the ones who stuck. They’re the ones I dream about. I guess that’s because I’m a New Yorker, and I’ve never been anything else.

And then I open my eyes and the man on the other side of the train has shut his newspaper, tipped his chin down to his chest, fallen asleep with the grace of the habitual commuter. We pull in to 181st—still deep, but not as deep—and there’s a flood of new bodies, enough to fill all the seats and press shoulders and armpits and asses against one another in the aisle. Nobody makes eye contact. That’s respect for you. Tourists don’t get that. But I grew up here. You don’t look at people who are just minding their own business, especially if you haven’t got any personal space.

The crush of people is lulling, an anonymity of pressure. Bodies are bodies: everyone on this train needs to get somewhere, and everyone’s got flesh to carry around. The language the flesh speaks doesn’t matter so much when you’re on your way to work. The religion the flesh bows to, even less. Almost all the time. The subway’s got its own social norms. I’m so used to them that I don’t catch the trouble at the other end of the car until it’s gone past trouble and into being a problem.

We’re in the long tunnel between 168th and 157th, the one that curves so much that it takes an extra three minutes longer than you think it will to arrive. A bad dark, sometimes. The lights in the car don’t flicker anymore the way they do in films of subway riders from the 21st century—everything’s on lithium-sulfur batteries now—but the steady glow makes the tunnel darker. I think of ghosts: of angry ghosts, the miners made of red pulp and rockdust—

Later I’ll realize I was thinking of the ghosts because it’s easier to imagine the vengeful and deserving dead than come to the conclusion that some assholes are going to commit a hate-bias crime on your commute, and you’re on your way to your job where you turn yourself into a repository of intercultural rage and do the 22nd-century equivalent of speaking in tongues to defuse it, and so if anyone in this subway car has the skillset to stop what’s about to happen, it’s probably you.

My company trains us to talk about ourselves in the second person, in a crisis. It’s one of the ways—there are so many ways, technological and chemical and plain psychiatric—that we get enough distance to do what we do. So I’m thinking you should stop this while I shoulder my way out of my seat and through the mass of commuters. I’m short and I’m a ciswoman and I’m not imposing—one of the job requirements is that we look neutral, we look like people who could be anyone. No identifying marks. Racially ambiguous—white enough for white people to assume, not quite white enough for everybody else to get worried. On the job I don’t wear hijab, on the job I’m a blank slate. But in the subway I’m a person, still, I’m just me, my headscarf’s blue and gold print tight around my forehead and I’m only five-five if I stand up straight. So I have to elbow a man in the ribs to get him to move in order to get close to what’s happening.

Get close to where there are five kids, all New Yorkers born and bred by the look of them, two Asian and three white, schoolfriends maybe. Early adolescence. They’re yelling at a woman who is cringing back in her seat, staring at her hands. The usual slurs, you know? Go back south! Drowning not good enough for you, fucking refugee? Hurricanes think you too ugly? And worse things. The woman’s wearing a FEMA-issue uniform, mouse-blonde hair, cheeks that look thinner than they should be for her bones. She can’t have been here for more than a day or two. She’s probably commuting to her first day at her first New York job, some City-sponsored work placement if she’s still wearing FEMA rags. We get a lot of climate refugees dumped on us. Both because New York can handle it and because the city’s got some of the best sanctuary laws in the country—you feed a city on enough blood and sometimes it blooms flowers the red-stained dead could never have dreamed up—

If I was at work, I would have used my translator and all the rest of the metal inside my head, and turned myself into a hollow vessel for those kids to scream at: spoken back to them in their own idiom, held on to their rage. And I’d have done the same for the refugee in her FEMA coverall, let her talk or keep not talking, been a receptacle for her silence if I had to—and then have played her silence back to the kids, in language they could understand. (At work, I’d have played their rage back at the refugee, too. We’re conflict resolution specialists. Everybody has to hear everybody else.)

I’m not at work. I’m commuting. I can’t turn on the tech without the company’s permission anyway—I could ping the emergency-use hotline but there’s never enough service underground, and who knows when they’d get around to answering the query—so it’s just me and the hundred-odd other bodies in this car hurtling downtown. The subway does have its own social norms, and one of them is ignore the problem. Nobody but me is going to intervene here. We keep a certain peace by keeping silent in shared space. The law of the subway is that we’re all New Yorkers, and we mind our own business when we have to, because everybody’s got business, just the same.

And then I think of Thomas Lynch on his knees in the water and the blood, for no reason at all but being a witness to sacrifice. And I get between the kids and the refugee.

I do it like I just needed to hang on to the metal pole she’s sitting next to in order to keep upright as the car goes around a corner of the tunnel. And then I turn to her, and I say—English is probably the best I can do, she’s probably not going to know Arabic if she’s an Alabama or a Louisiana climate migrant, and there’s nothing else I’m fluent in—I say hi, ma’am, how’s your morning going? You know your stop okay?

Doesn’t drown out the kids, just yet. They’re kids, so this probably won’t end in violence, even when they throw a few old-fashioned towelhead! and terrorist bitch! at me to go along with the slurs they were slinging at her. She doesn’t talk to me, either, not at first. No reason she would. I’m not even sure English was the right choice, my Spanish isn’t great but I could manage a couple of words without the translator—but if I keep talking to her, the rest of the people in this car will rotate around, they’ll make a human space where they recognize this woman as a person. We’re New Yorkers, and one of the other laws of the subway is when someone fucks up we all shout them down. It’s already happening. I’m babbling away in useless English, chatting her up like I’m her sister, and one of the other commuters—big, dark man, nice suit, slick sideways cap in metallic navy with little Yankees logos all around the rim—says, “The hell business you kids got with this lady,” and the air goes out of most of them.

Most of them. One of them doubles down. One of them is too scared to stop—something in him is driving harder than social censure and adolescent shame. He looks right at me right before he shoves me. As if he’s daring me to stop him. I go sprawling, just as the doors open on 168th. The floor of the car is dirty from a million shoes. I’m going to have bruises on my elbow and my hip. He shoves me, and then one of his friends—gleeful in violence, in having something better to do besides feel like shit about himself—kicks me in the stomach. All five of them run out the open door into the station.

Most of what I can do with the tech in my head I can’t turn on by myself. We’re conditioned not to use it without permission. Without being in a courtroom or a therapy session, without taking the right empathy-spike pill and being told now, be open, be a vessel for hurt. But sometimes pain shorts out that closed circuit.

I think Schuette, Hargraves, Crocker. I summon up all my ghosts. The tech kicks in. I feel like I’m floating, inches above the subway floor, and my mouth pours out a language made of impulse and fear: it’s still English, but it’s the English those kids speak, the one that turns how dare you be here when we were drowning too and still are into go back south. I speak that language, and I speak it back to them like I am an amplified broadcast. I shout their slurs and their violence down the platform as they run, their own voices rebroadcast through their skulls, through earplants and any installed tech they have. Through just plain bones if they don’t. I shout what they aren’t saying, too: how their homes are seascapes now, how they are hungry, how not a damn one of them ever got to eat an apple. (I ate an apple once. I was nine. It was the only apple I’ve ever seen, and I don’t want to know how much it cost my mother to find me one. She had apples all the time when she was a child.)

I wish I didn’t have to do this, to carry the rage of these five kids in me like a stone, to send it out after them, to turn it into a language everyone on the platform hears in their own mother-tongue, in their own vibrating inner ears. But this is the problem with symbiosis as an ethical principle, without the distance of drugs and dissociative tech to keep us safe: being symbiotic with humanity is remembering how often we leave each other to die.

It probably doesn’t do anything, my shouting. It might. People do hear—the tech is good, I’m going to get chewed out by my boss for using it off company time—but they have to want to listen, and no one out there knows why they’ve got weaponized rage and sorrow in their skulls, resonating in the bone-conductors instead of music.

But when subway doors close, the guy with the Yankees cap takes my arm and helps me up. I nod at him. I fix my hijab, and hang on to the center pole, balanced and easy as we move. Nobody says anything, anything at all, as we go back into the dark—nobody needs to, we’re all here together, and some people are sleeping, and some people are reading. The blown-open schist under the city has held itself up for two hundred years so far.

Thomas Lynch on his knees, I tell myself, and they heard the screaming from the surface, and I breathe in and out and think about holding back the sea a little longer, with my own hands if I have to. With my own voice.

 

(Editors’ Note: “A Being Together Amongst Strangers” is read by Joy Piedmont on the Uncanny Magazine Podcast, Episode 34A.)

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