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That I commune with the dead as I oil your feet. My house at the throat of the river, the door to this world, I wait for you. That I ask of the spirit and receive the knowledges: yerbabuena, vela de virgen, baño de alhucema. Cut the joint at the hoof & fatten the soup. Accept this offering, thank the plant. That I love you with the knowledge of our ways lost to violence. That you will call me up from the silt in your bones.

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.

What is the difference between beautiful girls and ordinary ones? My face was symmetrical. I’d taken Accutane. I wore the right things. None of it made a difference next to Tarryn. She had a shimmer about her, a light that I could never fully understand. I couldn’t even make eye contact with her. It was like staring at the headlights of a car on a dark road. Later, in my sorority, and even later at my job, I’d meet other women like her and wonder how they were made.
 

In a volume of his American Ornithology, pioneering naturalist Alexander Wilson described a flock of Passenger Pigeons that he had witnessed in the early 1800s as the birds flew between Kentucky and Indiana. The flock, Wilson estimated, numbered 2,230,272,000 birds. “An almost inconceivable multitude,” he wrote, “and yet probably far below the actual amount.” The multitude spanned a mile wide and extended for some 240 miles, consisting of no fewer than three pigeons per cubic yard of sky… if Wilson’s flock had flown beak to tail in a single file the birds would have stretched around the earth’s equatorial circumference 22.6 times… With their powerful chests and long, quick-snapping wings, the pigeons flew an average of 60 miles per hour for hours at a time. Sometimes the swift and seemingly endless flocks stretched across the entire dome of sky, so that wherever one looked, horizon or zenith or somewhere between, there flew the pigeons.  They closed over the sky like an eyelid.

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.

It was true that Eva’s male colleagues had by now ceased to joke among themselves that a hopeless crush on Professor Mueller ought to be included among the requirements for the major in philosophy, but this was not because the students no longer fell in love with her. They did, at a rate which had of course slackened over the years but was still not inconsiderable. It was an irony—of course quite lost on Eva, who was steadfastly oblivious to the dramas in which she figured—that many who sat raptly listening to their professor’s lectures on the “futility of the passions,” on the need to transform the passive emotions directed towards objects and people outside ourselves into the active emotions of the intellect, were swollen with an advanced case of that same passive desire whose elimination was being eloquently, even passionately, urged upon them.