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By the time the pregnant woman for whom Anna was waiting walked up, the trailhead was quiet enough to make the chirping of birds seem jarring. As Anna pulled a plastic bag of pills from her pocket and settled across from the pregnant woman at a picnic table, she registered the fear on the woman’s face. Her distress, as Anna understood it, was less about a breach of Texas law than about the possibility that her husband, who was violent, might find out what she was doing. Hands shaking, the woman told Anna that she was already raising three children and had been trying to save enough money to remove them from a dangerous home. The prospect of having another child, she said, was like “getting a death sentence.” She couldn’t vanish from her household for a day without explanation, travel to a state where abortion is legal, and pay seven hundred dollars to a doctor for a prescription. Anna’s pills, which were free, were her best option. Taking the baggie and some instructions on how to take the medication, the woman thanked Anna and fled the park, hoping that her husband would never realize she’d been gone.

After some time my husband reached over to hold my hand, which reminded me that at least there was this, at least we still had hands that remembered how to love each other, two bone-and-flesh flaps that hadn't complicated their simple love by speaking or thinking or being disappointed or having memories. They just held and were held and that is all. Oh, to be a hand.

To live in the city of El Paso in those days was to hover at the edge of crushing and proximate cruelty, to safely fill the lungs with air steeped in horror. In news, in academic texts, in literature and art, El Paso’s twin city of Juárez was perpetually being presented as a place of murder and violence, a landscape of factories, maquiladoras, drug cartels, narcos, hit men, sicarios, delinquents, military, police, poverty, femicide, rape, kidnapping, disappearance, homicide, slaughter, massacre, shootings, gun fights, turf wars, mass graves, garbage dumps, impunity, corruption, decay, erosion, a hemispheric laboratory of social and economic horror. This representation—the narrative of a city irreparably fractured by its looming border, saddled with broken institutions and a terrorized populace—had become part and parcel of its legacy, the subconscious inheritance of all those who came into the city’s orbit.

From THE LINE BECOMES A RIVER by Francisco Cantu, to be published on February 6, 2018 by Riverhead Books, an imprint of Penguin Publishing Group, a division of Penguin Random House LLC. Copyright (c) 2018 by Francisco Cantu.

Adrian Piper took photos of her naked body while reading The Critique of Pure Reason to make sure her body was still there. I don’t want to talk about “the black body.” Where is such a thing? I am not inside of anything. I want the monad. I want integration, but not the kind that requires “white” and “black” to participate. Integration as the move from a dualist Cartesian world to the monist’s world, so that transcendence is a misnomer—there being nothing to get beyond, to get above or around. In this single world-substance, everywhere is home; everything is forever; and everyone is inalienable.

IV. On Graduate School

Grass for acres and trees tall,

Then, everywhere there should be

Some harvest to guard, sprouts

A building in which I am mistaken

For a broom, handled as such,

And given to the floor. To dust.

I am here to learn: that which fears me

Must be crow

In this hall of heavy doors

Where my body is a blemish.

Panther. Painter. Puma. Cougar. Mountain lion. Whatever you want to call it, by the end of October, half a dozen more people claim they have caught a glimpse of it: a pale sliver in the distance, a flash of fur through the trees. In the woods, hunters linger in their tree stands, hoping they might be the next. In the houses, the big cat creeps nightly, making the rounds of dinner tables and dreams.