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We are the nothing-to-lose ones,

the try-anything-once ones,

weed seeds inside our cells –

dandelion, nettle, lizard tail –

roots sunk in, for it is the tips

that count, reaching out to tap

new moisture. Roots, stems, leaves,

the stomata, those little mouths

opening, closing, sucking in air

in the evening when we boil

wild ginger and sleep in its vapor.

Like cures like, we hear in the morning

when we brush ourselves with

vegetable fiber in the shower,

beat ourselves with our fists.

(This is no crazier than anything else.)

“He says, why should some people live like kings and the rest like rats? And why should the wealthy, enamored with Europe and the West, dictate how the whole country should dress, talk, live? What if we like our chadors and our Koran? What if we want our own mullahs to rule us, not that saint – what’s his name?” She taps her fingers on the dashboard, trying to remember the name. “ Morteza told me he is worshipped in Europe… I know! Saint Laurent, or something like that…”

“Yves Saint Laurent?” Farnaz laughs. “He’s not a saint, Habibeh. He’s a designer. That’s just his name.”

VANESSA: Have you ever met a black woman…you know…in like, real life that talks like that?

GUS: I’m sure I have.

VANESSA: I see.

GUS: That’s why I think this matters so much. My work is really interrogating my own interiority. But having you present my work, I’m being more true to myself by exposing my inner self through you. Creating a real life version of …the black woman inside me. To be enjoyed by all. I want her voice to be heard. I want to create her with you.

VANESSA: Oh my god. I just read an article about this in The Atlantic. What did they call it? Uhph—Racial Tourism! That’s it!

GUS: That’s a new one.

VANESSA: No it’s like…“Let me play double-dutch with the black girls on the playground cause they make me feel all empowered and fierce. They can teach me fun comebacks and how to wag my finger and I can be just as fierce and fabulous as them, but without the burden of actually being a black girl.” I got that right?

GUS: Whoa…You don’t know me.

VANESSA: I don’t.

GUS: I’m not a racist.

VANESSA: This is really awkward for you.

I had a husband. He was alive and I was yelling at him from upstairs, yelling downstairs, yelling, Ray! I can’t find them! They’re not here! And my husband did not answer, which annoyed me, because he frequently did not answer my questions or my calls in the way that the people you spend the most time around often do not feel obliged to do. I yelled down the stairs some more, and then I walked down the stairs and I saw him, with his head kind of bent to the side on his left shoulder and his legs straight and turned out and his arms draped over the sides of the easy chair as if the easy chair were a piece of clothing and he was wearing it like a cape. His eyes were closed and his mouth was slack. I walked up to him and yelled at him, which is when I realized that there was another reason he was not answering me, and so I shook him, which did nothing but move him, slightly. He was a big man, with big hands and freckles all across his face, and some white hair left on the top of his head. He was very handsome. 

I realize then that Wichu knows. Of course he knows. He was here, at this temple, outside of the pavilion with his mother, when Khamron got drafted years ago. He was here when the wealthier boys got taken out of the line. He was here when those same boys came back an hour later, took their places at the end of the lottery line, and—when their turns came—drew black card after black card after black card. Wichu had told me all about it the night of his brother’s draft. Although I had only half listened to him at the time, the memory of his voice comes back to me now in all its anger.

“Draft Day” from SIGHTSEEING © 2005 by Rattawaut Lapcharoensap; reprinted with the permission of the publisher, Grove Atlantic, Inc.

Whatever group of friends I told, what always fascinated people was not the boy’s dying but this image, this juxtaposition of school and cemetery, side by side, and a hill cutting them off from the ward. It was as if they thought that, away from our parents, we kids fraternized with the dead. There would often be one person who thought that I was embellishing, that I was making up these details for the benefit of a story, to create some sort of meaning. That skeptic seemed to assume that the hill—which I now knew to be just a hillock—the school, the cemetery were symbolic of something that I had overcome, something I had escaped. But the Botalaote cemetery was separated from Motalaote Lekhutile Primary School by only a narrow dirt road, and behind them the hillock cut them off from Botalaote Ward. Those were the facts.