Sins of the Flesh (or What Zombies can Teach Us about Culture)
January 15, 2012
Originally published in Boulder Weekly
June 2008
…
Here’s the type of person I am: if my best friend were bitten by a zombie tomorrow, I would shoot him in the head immediately. No hesitation. No wah-wah goodbye speech. None of that pussy crap. Just BLAMO! And I would expect the exact same treatment if I were suddenly zombified.
You see, folks, when the zombie apocalypse comes, there isn’t going to be time for sentimental nonsense. Do I love my mother? Of course. Did she read The Poky Little Puppy to me when I was 5 years old and make me peanut butter sandwiches with the crusts cut off? Yes, she did. Will I chop her head off with a machete if she rises from the dead and tries to eat my pancreas? You’re goddamn right.
This is by far the most frightening aspect of the whole undead paradigm, and it is why most people will not survive a zombie attack. Unlike other creatures in the horror genre, zombies are not faceless psychopaths or supernatural monsters that you can immediately disassociate yourself from. They are your homeroom teacher. They are the girl you took to prom. They are that sexy cousin who wore black fingernail polish and made you think naughty thoughts during family reunions. (Hi, Sandy! How’s Aunt Helen?) Anyone can become a zombie at any time, and there’s absolutely nothing you can do about it except blow their brains out when it happens and then go on with your life. This is why zombies are the perfect metaphor for modern culture and why I am slightly obsessed with movies that feature stiff-limbed ghouls that rise from the grave and stumble around in search of human appetizers. They represent the brain-dead khaki-wearing hoards you see every day lined up at Starbucks, twitching and grinding their teeth like heroine addicts because they haven’t yet had their caffeine enemas.
The first time I heard about zombies was in Sunday School. “Jesus called out in a loud voice, ‘Lazarus, come out!’ The dead man came out, his hands and feet wrapped with strips of linen, and a cloth around his face.” John 11:43-44. Of course, nine chapters later, Jesus also rises from the dead. He doesn’t bite off a chunk of Peter’s ear or start nibbling on Mary Magdalene’s large intestine — BUT, right before he dies, Jesus makes the disciples eat their first communion, which is supposed to represent his body and his blood. And that’s pretty damn creepy when you think about it.
Now, before all you James Dobson Storm Troopers get your panties in a bunch, let me explain that I’m not saying all Christians are mindless bloodthirsty corpses. I know at least two or three Lutherans who have never tried to rip my skull open and eat my brains. However, there is definitely a lot of religious imagery in the Bible that coincides with zombie mythology (and don’t even get me started on vampires).
And I’m not the first to notice this correlation. There have been hundreds of articles and books written on the subject over the years. In 2006, Baylor University Press published a tome called Gospel of the Living Dead: George Romero’s Visions of Hell on Earth by Kim Paffenroth, an associate professor of religious studies at Iona College in New Rochelle, NY. (In case you didn’t know, George Romero is the director of Night of the Living Dead, the iconoclastic indie film that defined the modern zombie movie.) In an interview with Inside Higher Ed, Paffenroth said, “I think zombie movies want to portray the state of zombification as a monstrous perversion of the idea of Christian resurrection.”
This statement may or may not be true, but the irony is that Paffenroth herself comes from one of the largest zombie factories in the country. Every year, colleges across America crank out politically correct, multicultural clones who inevitably end up transforming into the middle-age hipsters you see at trendy restaurants wearing $75 Che Guevara T-shirts and $400 blue jeans designed to look like they belong to a dairy farmer in Oklahoma. Universities are just as responsible for producing mindless automatons as television, video games and Hare Krishnas.
The point here is that our society is composed of countless theological/cultural/intellectual institutions that control our thoughts.
Personally, I belong to the zombie organization known as “The Media.” We take large, complicated subjects and reduce them to simplistic sound bites that are then forced onto the masses until the general population becomes so confused that they lock themselves in their suburban homes and eat mountains of delivery pizza and take Xanax and watch Oprah and cry themselves to sleep.
So go forth, American zombies, and find some delicious, juicy brains to munch on.
Originally published in Boulder Weekly
June 2008
…
When I was 26 years old, I decided to write the great American novel, and so I moved to Prague. My plan was to grow a beard, purchase a pipe and hang out in coffee shops all day, where I would sit in dark corners and compose stories on an old-timey typewriter, tat-a-tat-tat-tat, about gut-wrenching topics such as war, poverty, death and many other subjects that I didn’t really know anything about. My favorite writers at that time were the kind of hyper-masculine dudes who could knock out a grizzly bear with their giant schlongs and then recite an evocative poem about it. Charles Bukowski, Ernest Hemingway, Gertrude Stein. I wanted to be tough. I wanted to be introspective. I wanted to have sex with leggy, Eastern European women named Svetlana or Dixie, who would appreciate my brooding intellectual nature and make me pancakes.
The book started off strong — terse dialogue, scintillating romance, intense metaphors involving sunsets and bullfighters — but I made one fatal mistake: I based the main character on myself.
Somewhere in the middle of chapter six, the protagonist inexplicably began smoking pot, eating Doritos and watching reruns of Friends. He didn’t want to pursue his love interest or participate in any of the clever plot twists that I had so painstakingly outlined for him in a large, yellow notebook. Instead, he spent his days listening to Guns N’ Roses albums and engaging in pointless conversations about the homoerotic relationship between Rocky Balboa and Apollo Creed in Rocky III. My protagonist was a lazy, good-for-nothing bastard, and I ended up killing him in chapter seven by dropping a piano on his head. Needless to say, the book was never published.
This is when I started drinking heavily and hanging out with off-duty prostitutes.
There was a decrepit, little bar next to my apartment building and I would sit there all night and drink Pilsner and eat these horribly addictive snacks that tasted like peanut butter-flavored Styrofoam and generally just feel sorry for myself. I lived smack dab in the middle of the city, about two blocks from Wenceslas Square, where dozens of prostitutes lined the streets after dark, chomping on giant wads of chewing gum and propositioning male tourists.
Prostitution is not exactly legal in Prague, but the police turn a blind eye, primarily because the brothel owners pay them to remain blissfully ignorant. In many ways, Prague is the European equivalent of Las Vegas for uptight, British blowhards who take “business trips” to the Czech capital on the weekends and spend their time drunkenly stumbling around the cobblestone streets in one of the most beautiful cities in the world, shouting at the top of their lungs and paying attractive women to give them handjobs in the park.
I have always had a fascination with prostitutes. In fact, I’m intrigued by any kind of sexual deviance. My father is a fundamentalist preacher, and when I was growing up, he basically taught me that if I so much as looked at a lady of the night, my wiener would fall off, and it would then be eaten by a pack of ravenous wolverines. This is why I have always been nervous around prostitutes. And wolverines.
At midnight on weekdays and 2 a.m. on weekends, some of the more “seasoned” prostitutes would trickle in for a few minutes of R&R. At first, they thought I was a possible john, and they propositioned me with compelling pick-up lines like, “Sex? Yes?” However, after realizing that I was far too uptight (and too cheap) to pay for their carnal carnival rides, their lines changed to, “Beer? Yes?”
My favorite prostitute was an elderly matron named Meg. (That wasn’t her real name, of course. Like strippers and professional wrestlers, prostitutes adopt an alter ego while they’re on the job. Meg’s real name was one of those grandiose Slavic concoctions that, when pronounced properly, sounds not unlike a musk ox coughing up a lung. I think it was Kunderákäfka?vejkérton. Or something like that.)
Meg was one of the best storytellers I’ve ever met. She could keep an audience captivated for hours with tales about her childhood in Slovakia and/or her legions of abusive ex-boyfriends and/or her dog, Santa. I have no idea how much money I spent on beer during the course of our conversations, but it was certainly a lot less than the cost of an MFA program.
When my savings finally ran out and it was time for me to go home, I asked Meg how I could become a great storyteller. She belched loudly and said, “Stop being so boring.”
American Idolatry
January 14, 2012
Originally published in Barrelhouse Magazine
Fall 2006
…
For twenty-seven years, I lived what I thought was a relatively happy and satisfied life. Oh, don’t get me wrong, there were good times and there were bad times, there were ups and there were downs, but through it all I considered myself fairly lucky to be blessed with the existence that fate had afforded me. I had a safe (if somewhat cheerless) childhood, which allowed me to feel the joy of overcoming some minor psychological obstacles and served as an excuse for all of my future failures. I was educated, traveled, and relatively well-read. Although I wasn’t wealthy, unlike most Americans, I was at least debt free. I was single, and since women are generally more caring, thoughtful, and intelligent than men, I always had girlfriends that were both more attractive and more interesting than me. Furthermore, I wasn’t gay, black, handicapped, or female, so I didn’t have to constantly consider how this successful life was perceived by the general culture. Sure, there was some white, male guilt wrapped up in there, but I had long since learned to smother that by listening to NPR and carrying a copy of Toni Morrison’s latest novel with me wherever I went. Yep, in 2002, I considered myself a relatively happy man.
But, apparently, I was wrong.
There was something missing in my life, even back then, only I didn’t know it yet. Those relationships and career goals that I had worked so hard to nurture were just proverbial carrots on a string, wild geese that I chased in order to fill the void while the true piece of the cosmic puzzle remained just outside my grasp.
Then, in the spring of 2002, it finally happened: a group of television executives at FOX imported a reality show from England that they renamed American Idol, and at long last my petty, little, inconsequential life was complete. At least, that’s what I’ve been lead to believe.
I don’t watch a lot of television myself, so I have never seen an entire episode of the groundbreaking show that has held the nation in its grasp for four long seasons, much like the taloned hand of Satan holding a still-beating heart over the eternal flames of Hell. It’s my theory that FOX teamed up with the CIA to test some type of new psychological weapon on the public that hypnotizes mass audiences through their television screens. Since I have never actually been able to sit through all sixty minutes of this mindnumbing marker of the end of civilization, my brain remains untainted. This is the only way that I can explain the overwhelming, almost cult-like following of such an obviously horrible show.
Even though I don’t watch American Idol, I know all about it. I know that Simon Cowell is rude and British; I know that Paula Abdul is always nice to the contestants, no matter how badly they suck; and I know that Randy Jackson used to be fat and he says “Dawg” a lot. I know that Kelly Clarkson was the winner of season one, Rubin Studdard of season two, and some girl with the unfortunate name of Fantasia was victorious in season three. Without ever listening to a Ryan Seacrest monologue, I know that there was a large lady named Frenchie who got kicked out of the competition because she once modeled nude for a website devoted to plus-size women. How do I know all of this? Because it is simply impossible to ignore American Idol in this country. The public will not permit it. I have told people time and again that I don’t watch American Idol, that I have never watched American Idol, and, in fact, that I loath American Idol. It makes no difference. They don’t understand. It’s like telling a Texan that you don’t enjoy the taste of beef or informing an entomologist that studying bugs is probably the must boring past time on the planet. They either a) think that you are lying or b) believe that you haven’t really given t-bones or termite collecting a fair shake.
Fans of American Idol stare at me in wide-eyed amazement when I tell them that I would rather dip my ball sack in honey and sit on an ant hill than listen to my favorite songs get raped by a group of future Vegas lounge singers. And, inevitably, they try to convince me to reconsider my opinion. I don’t know exactly why. Does it really matter whether or not I like their show? I love to read Hemingway but when I come across someone who isn’t keen on his prose style, I shrug and say, “Yeah, he’s not for everyone.” And then I get on with my life. I don’t follow them around reading passages from For Whom the Bell Tolls in the hopes that, through mere repetition, I will be able to make them see the error of their ways. American Idol fans are like newly inducted Jehovah’s Witnesses, forever stalking me with a copy of the Watch Tower in one hand and a Justin Guarini single in the other.
If it was merely the general public who watched American Idol, I might be able to let the issue go, but it’s not. Most of my good friends and respected colleagues watch it as well. This is, for me, the greatest enigma. Call me cynical or conceited if you want, but I have very little faith in the ability of the average Joe Shmoe to form an educated opinion when it comes to popular culture. In fact, I expect bad taste from the moron who cuts me off in traffic or the bitch that breaks out two dozen coupons in the express line at the supermarket. Most of us just don’t have the time or inclination to wade through the media blizzard and figure out that Britney Spears is a hillbilly Barbie Doll who would be more at home wrapped around a stripper’s pole than in front of a microphone. And to be fair, it isn’t really the consumer who has poor judgment as much as it is the executive in the board room who sacrifices quality for efficiency. It’s simply a lot easier to paste a pretty face on a bad idea than it is to worry about originality, talent, or content. I know that the general populace is too busy to make such inconsequential comparisons, but I expect more out of my close comrades.
All of my good friends are college graduates, many of them with masters degrees and beyond, and they are all—absolutely every single one, without exception—smarter than me. Oh, I probably read more books and I have a specific talent for circular logic and sarcasm that makes me appear to be the victor of many dinner table debates, but this is not really intelligence. Have us all sit down in front of a game of Trivial Pursuit or Scrabble and you will see my IQ points drop like the Dow Jones on September 12th. This is what keeps me awake at night. I could understand if they watched the show with detached amusement for sociological purposes, but this is simply not the case. They love American Idol. They are invested in it. They groan when certain Idol hopefuls hit a particularly spine-wrenching note and they cry out in protest when one of their favorites is voted off. You would think that Pontius Pilate was sentencing the son of God to death instead of a bitter, pompous, English man making overly critical remarks about a group of well-dressed karaoke singers. It’s crazy.
After the Vietnam War ended, my uncle never even mentioned the horrors he witnessed on the battlefield, but it’s been a year now and I have a coworker who still tears up whenever someone speaks of the Clay Aiken/Rubin Studdard decision. I mean, come on, does it really make a difference whether they gave the title to the fat black guy or the skinny ambiguously-gay guy? Neither one of them can write their own music or play a goddamn instrument anyhow.
And that is the heart of my criticism, I suppose. American Idol is simply a larger manifestation of an endemic problem in the music industry, which is the fact that there are fewer and fewer musicians in a corporatized image factory that specializes in spitting out Britney Spears clones. Instead of artists, we are being overrun with entertainers. For every Tom Waits or Tori Amos, there are twenty or thirty J-Los and Hillary Duffs waiting in the wings, like sirens attempting to lure a nation of lost Homerian characters onto their island so they can suck out our souls through our eardrums. They are an army of backup singers posing as leads, thousands of David Cassidys who believe in their heart of hearts that they are really John Lennon. Instead of mastering guitars or pianos, future Grammy winners would be better off learning how to fit into hot pants and install hair extensions.
Which is why American Idol is not just bad, it’s evil.
Of course, my opinion on this issue is completely irrelevant. Reality television is fake and nihilistic, but so what? That’s what television is for, which is why we love it. No one wants to come home from an eight-hour day at a soul-crushing job and sit down to a David Lynch movie. We want brainless, clever entertainment that makes us laugh without humor and cry without depth. That’s the beauty of television and no one really wants to take that away—not even me.
No, I don’t necessarily mind that American Idol makes millions of dollars for FOX while the Bob Dylans of the world starve to death. That’s the way it’s always been, and Bob Dylan wouldn’t be Bob Dylan without a little hunger and heartache thrown in there. What really gets my goat is that I am personally unable to ignore the whole phenomenon. I have been denied my constitutional right to life, liberty, and the pursuit of apathy. My friends are hooked on American Idol and they won’t stop talking about it, which, according to my calculations, leaves me with three options: 1) chuck this whole society business, find a cabin somewhere in the woods next to a pond, change my name to Henry David, and spend the rest of my life eating trail mix and burning cow dung for warmth; 2) get some new friends; or 3) start watching a show that makes me want to stick a fork in my eye.
Number one would definitely be a possibility, except for the fact that I’m about as rugged as a baby kitten with none of its survival instincts. I can’t hunt or cook or really build anything more complex than a peanut butter sandwich.
Number two is out of the question. I don’t have a lot of good friends because…well, to be completely frank, I don’t like other human beings. Don’t get me wrong, I am not one of those people who believes that humans are intrinsically corrupt or evil, just that they are intrinsically boring. Most people have nothing new or interesting to contribute to my life, or even to a conversation. It’s not necessarily their fault and it doesn’t make them bad people, but it also doesn’t mean that I should be forced to pretend to be amused when they tell me a twenty-minute story about how their three-year-old daughter eats her peas with a fork instead of a spoon. I have six very good friends and I don’t plan to make any more. Unless sex is involved, I don’t want to talk to anyone outside my current social circle.
Which brings us to option number three. It’s really not asking too much, I suppose. All I would have to do is relax on the couch for an hour every week and keep my big, cynical mouth shut and I could make everyone so very happy. Just sit back and watch while a group of eager, beautiful young men and women compete for my adoration. Quietly observe while Ryan Seacrest—that middling, talentless, unfunny Dick-Clark-with-highlights—becomes the voice of the next generation. Simply turn my head and cough while society gets sucked down into a dark, ugly vortex of banality and bad taste, the likes of which we haven’t seen since the end of the disco era!
Or I could go take a note from my old pal Ernest Hemingway. When Hem discovered that the world was inevitably doomed despite his best efforts to save it, he put a shot gun in his mouth and pulled the trigger with his big toe. Let’s see, shot gun…American Idol? Shot gun…American Idol? It’s really a no-brainer, I suppose. Pardon me while I do some toe stretches.
The Importance of Being Offensive
January 14, 2012
Originally Published in Boulder Weekly
July 2008
…
“If crime fighters fight crime and firefighters fight fire, what do freedom fighters fight?” –George Carlin
Shit. Piss. Fuck. Cunt. Cocksucker. Motherfucker. Tits.
These are the seven words that defined George Carlin’s career, but you won’t see them in any of the mainstream newspaper articles written about his death. Oh, sure, some rebellious columnist over at the Miami Herald might drop a piss or a tits in there to impress the office worker he’s banging in the copy room during his lunch break, but you won’t see a fuck or a shit. This is because most journalists aren’t allowed to use these terms, even when they’re praising a man whose greatest legacy was battling censorship by saying the exact same words their publishers will not permit them to write. The irony of this is so poignant and surreal that it actually sounds like one of Carlin’s own comedy routines. I can picture him up in Atheist Heaven right now, an eightball of coke in one hand and an underage prostitute in the other, laughing at all the timid assholes in The Media trying to reconstruct his punch lines with third-grader terminology: “What the Fword, mother-effer?”
In 1972, Carlin was arrested in Milwaukee after performing a comedy routine called “Seven Words You Can Never Say On Television.” (There you have it, one more reason to never ever go to Milwaukee.) This was a philosophical diatribe that ran about 20 minutes or so and showcased Carlin’s gift for deconstructing society by stringing together long, poetic sentences packed with offensive soliloquies. About a year after Carlin’s arrest, a similar set of his jokes broadcast over the radio instigated a Supreme Court case that set the precedent for FCC regulations on “obscene” material. (These are the same regulations that would eventually inspire the infamous “It Hits the Fan” episode of South Park and force Howard Stern over to satellite radio.) These incidents helped establish Carlin as a counterculture icon and marked the beginning of his lifelong battle against censorship, a battle that ended on Sunday, June 22, when he died of a heart attack at the age of 71.
Shit. Piss. Fuck. Cunt. Cocksucker. Motherfucker. Tits.
These words all refer to anatomical parts, sex acts or bodily functions: Feces. Urine. Intercourse. Genitalia. Felatio. Matriphilia. Breasts.
I can think of hundreds of words more offensive than these in the English language: Lie. Murder. War. Politics. Fundamentalism. Apathy. O’Reilly.
Here’s the deal with words: They are supposed to be symbolic representations of these little things you have running around in your head called thoughts. Language does not have its own agenda. The word prick, for instance, is just a combination of four consonants and one vowel that, when arranged in the correct order, can be used to represent a specific action or object. And that single word can take on numerous meanings depending on the context in which it is used. As Carlin noted, “On television, you can talk about pricking your finger, but you can’t discuss fingering your prick.” Language is the most sophisticated tool that we have for human expression, which is why certain groups are always trying to control it.
Now, I know what you’re thinking, Hypothetical Reader. You’re thinking, “Hey, cocksucker, what about offensive, exploitive words like faggot and nigger?” Well, you’re right. These are terrible, hurtful terms that have been used by ignorant men and women throughout history to feed our fears and promote a culture of hate. And it makes perfect sense that members of the gay and African-American communities would want to take these words away from the fraternity homophobes and redneck racists who hide behind language instead of using it as form of articulation and transcendence. It is also reasonable that feminists wouldn’t want to be called cunts by brainless, macho cockbags and Mexicans would take offense to the word wetback rolling off the tongue of some Beverly Hills housewife who has never worked a day in her goddamn life.
However, it’s not the words themselves that are evil; it’s the humans who use them. Carlin understood this, and that’s why his comedy is important. He challenged the Orwellian demigods who constantly try to control our thoughts by outlawing the symbols that we use to express them.
It’s not necessarily that our thoughts shouldn’t be controlled; it’s that we should be the ones controlling them.
Hooked: An Unethical Interview from the Prostitute Files
January 14, 2012
Originally published in Out of the Gutter
Summer 2007
…
“How many men did you have sex with today?”
“Four.”
“That seems like a lot.”
“No, not so much. This night is slow.”
“How many men do you usually have sex with in a night?”
“It depends.”
“Depends on what?”
“Weather. holidays. Start of month. End of month.”
“Why does it matter what time of month it is?”
“At beginning of month, the men are broke. They pay for rent, food, bills. No more money. At end of month, they get paid. They have money. Time for sex.”
It’s two in the morning and I’m sitting on a plastic barstool in a deserted casino/disco near the Narodni metro station. It is dark. Very dark. The only light comes from the garish glow of the half dozen digital slot machines slumped against each other in the center of the room. I am talking to Katjana, a prostitute from Slovakia, who moved to Prague six months ago with her boyfriend, an aspiring mathematics teacher that abandoned her shortly after they crossed the Czech border. It is late and Katjana is drinking coffee (milk, no sugar). I am drinking tea (Earl Grey). Our drinks cost about 60 cents total. There is no sales tax and no tip. The bartender is watching European football on a small television that is bolted to the wall. Muffled techno music bounces around in the back room. In my breast pocket, I have a small tape recorder and I can feel it vibrating softly against my chest like a small, defenseless animal. Later tonight, when I return to my apartment, I will listen to this conversation. The sound quality will be extremely poor, but I will be able to transcribe most of this interview onto my laptop computer.
“Do you like the men you sleep with?”
“What do you mean?”
“Are you attracted to them?”
“Sometimes.”
“What kind of men are you attracted to?”
“Husbands, fathers, old men with nice clothes.”
“Really? Why?”
“They have money and they are nice. They bring me things.”
“What kinds of things?”
“Sometimes clothes, sometimes necklace. I like the old men.”
“But are you attracted to them?”
“I don’t know what you mean. They are nice. Yes, I like them.”
Katjana is the ninth prostitute I have interviewed in Prague. I have also interviewed prostitutes in Mexico, Nicaragua, Holland, and France. In every case, I have gotten close to the girl by pretending that I am a potential customer. Prostitutes are accustomed to nervous, indecisive young men, and they usually invite them into a café or bar to chat with them and try to ease the tension.
When I walk home drunk from the bar, they approach me and ask if I want to have sex. In response, I blush and stutter without giving a positive affirmation. This is easy for me. I always blush and stutter when women talk to me. The women then ask if I’d like to buy them a cup of coffee. I agree. They lead me to the nearest 24-hour disco.
That’s when I start grilling them with questions.
The trick is to start of slow, keep them thinking that I’ll pay for sex as soon as they satisfy my curiosity. But you can only keep this up so long before the subject turns back to commerce.
“Why do you ask so many questions? You are a very strange man.”
“Where did you get that coat?”
Katjana’s jacket is long and brown and fringed with ugly, gray fur. It looks as though it was made from the hide of a balding raccoon.
“I take this from my sister,” Katjana says.
“I thought you said you were an only child.”
She shakes her head. “I have sister. She lives at home.”
“What’s your sister’s name?”
“Why should you know?”
“No reason. I’m just making conversation.”
“You make what? I am tired of your talk. Let’s go now.”
“Sure. Right. No problem. Maybe in a minute. Let me buy you another cup of coffee first.”
In Prague, you can get a blowjob for just 1,000 korunas (about 40 dollars and change in the U.S.). Normally, the prostitute will take you to a public park near Wenceslas Square to perform the act. For 1,500 korunas, you can spend 30 minutes grinding on a dusty hotel bed, and for 2,000 you can pick whatever orifice you want.
I have never purchase sex from a prostitute. To be completely honest, I can’t even masturbate while thinking about hookers. I’ve tried. Many times.
This is not because I necessarily have a higher moral constitution than others of my gender; it’s because I have enough conservative, Protestant guilt left over from my childhood to create an extremely dysfunctional sexual cocktail, which sloshes around in my subconscious during the loneliest hours of the night. I am fascinated by the idea of vaginal currency and sexual deviance, but I’m too repressed to ever act on my fantasies.
I don’t know exactly why I continue to conduct these interviews wherever I travel. I never set out to publish them. I talk about them to friends and strangers over dinner, bragging, basking in their awe and disgust. Maybe I want to shock people, to force them out of their perfect, clean lives and get a little dirt on them. Maybe I want to defend the godless hoards who live by a different moral code than the rest of the world. Maybe I want to start a movement. Or maybe I just want to try anal.
“How old are you?”
“How old you like?”
“No, really. How old are you?”
“I am twenty.”
“You don’t look twenty.”
“How old do I look?”
“You don’t look twenty.”
Prostitution is not legal in Prague but the police turn their heads, primarily because their palms are being greased by the brothel owners and pimps around town. There’s plenty of money to go around. Women come here from all over Eastern Europe to take advantage of the blossoming tourist industry. Slovakia, Poland, Hungary, Russia, Turkey. They trickle into this wedding cake of a city, usually in the spring, girls, just girls, sixteen or seventeen, beautiful girls, girls whose innocence will cling to them for the first few months like a shadow, blondes, brunettes, Christians, communists, atheists, gypsies, skinny, barely able to fill out their second-hand blue jeans, frail, tough as fucking rocks, but still just girls. In the beginning, many of them try to get jobs at the local shops, but their English is not good enough to sell sausages and fried cheese sandwiches to the drunken foreigners that are stumbling through the streets at all hours of the night. The shops won’t hire them. They don’t have the educational background to enroll at the universities. There aren’t many options for employment.
Prague is a prime destination for Europeans who want to stretch their dollar. Considerably less expensive than the capital cities of Western Europe, it offers a mystique that you won’t find in London or Paris.
The British are particularly fond of Prague. It is their Las Vegas. They come here on the weekends for stag parties. They guzzle cheap beer and scream obscenities in the streets and pay women to fuck them. These are proper English gentlemen, these chaps, these mates, these businessmen, raised in private schools, Oxford alumni, equestrians, polo players, fox hunters, Tories, Whigs, and they can’t wait to discard their Victorian principles and run around like a pack of ignorant, perverted hillbillies.
There are also Italians of course, and some are Scottish, and a few are Americans, but the British are the worst. Everyone knows this, though no one talks about it. They are pigs and everyone hates them. But at least they pay. They may be offensive, Anglo slobs but at least they pay for what they take from these girls. I am worse. I waste their time and steal their stories while I delude myself into believing that I have the moral high ground. After all, I’m not having sex with them. I’m not exploiting them physically. I buy them coffee and I ask them questions. What’s the harm in that? I just want to learn about their lives. Like a counselor, or an anthropologist. I am concerned about them.
“What color is your bra?”
“Come with me and I’ll show you.”
“Is it black?”
“No. Not black.”
“Is it red?”
“No. I leave now.”
“Don’t leave.”
“You can come with me. We can go to my room.”
“Do you use the same room every time or does it change? Do you know the owner of the hotel? Does he get a cut of the profits?”
In the end, the truth is that I want to know everything about prostitution without actually experiencing its horrors. I get a vicarious thrill from talking to hookers, from imagining myself as some sort of manly rogue who moves seamlessly through the cultural underbelly. In reality, nothing could be further from the truth. I’m just a frightened, self-conscious boy that has spent too much time reading Bukowski and idealizing a lifestyle that I will never comprehend. In my mind, prostitution is guiltless debauchery; it is sin without remorse; it is freedom without the responsibility that makes freedom unbearable.
Finally, after three cups of coffee and about 50 more questions, Katjana gets up from her seat to leave.
“You never talk to me again,” she says.
I nod and finish my tea. The bartender stares at me with murderous intent while I count out the coins to pay for our beverages. “Have a good night,” I say.
He mutters something in Czech that I can’t understand, but I doubt he’s returning my genial salutation.
My apartment building is less than four blocks away, but I don’t go there. Not right away. Instead, I turn in the opposite direction and walk to the center of the city. The night is young and the streets are still filled with vendors and policemen and faceless tourists. British, American, French, Spanish, Italian, Canadian, Australian. We are all the same in the half-glow of the Prague street lights.
Immediately, I blend into the crowd of foreigners, perverts, pimps, drug dealers, fathers, brothers, deviants, priests, husbands, professors, artists, rejects, stockbrokers, writers. I see a young woman standing beside a street vendor wearing an impractical skirt despite the evening chill.
“Sex?” she says. “You want?”
I shrug my shoulders and brush my hand lightly over the tape recorder covering my heart. “I don’t know. Maybe. Let me buy you a cup of coffee.”
Hair: A Confession
January 14, 2012
Originally published in Stays Magazine
January 2010
…
I don’t like my hair. Never have. It is straight and boring and it has been slowly falling out since I was twenty years old. I can’t remember a day in my conscious life when I didn’t think about my hair and wish it was different. I always wanted thick, flowing locks on my head; the type of hair that looks natural behind the wheel of a convertible. You know, cool hair. But my hair does not look natural behind the wheel of a convertible. My hair looks natural behind the wheel of a bus. I don’t have Convertible Hair. I have Public Transportation Hair.
There are other things I don’t like about my body. My nose, for instance. It’s long and pointy, like a goddamn shark fin in the middle of my face. It looks like the Egyptians built a pyramid out of dry skin and blackheads underneath my eyes. Speaking of which: my eyes are okay, I guess. But they’re dark. Very dark. Like almost black. This would be fine, except I have pale skin, and the two just don’t match. I should have blue eyes, or at the very least, green. Hazel eyes would be nice. What’s the difference between green and hazel? Who cares? I want hazel eyes. Actually, forget blue, forget green and hazel; I should have tan skin to match my dark eyes. I always wanted smooth, caramel-colored skin. My brother has tan skin. He also has a normal-sized nose. I hate my brother. My knuckles are hairy. So are my arms. And my legs. We’re talking werewolf-type hairy here. Gorilla-type hairy. Old-Greek-man-walking-on-the-beach-in-a-Speedo-type hairy. My chest and back do not have excessive hair, but this only seems to draw attention to my hairy arms and legs. It’s like some mad scientist took a normal human torso and sewed orangutan appendages onto it.
This next part is kind of gross, and I understand if you don’t want to read it. In fact, I recommend that you do not. So I’ll give you the opportunity to bypass what I’m about to say and spare us both the embarrassment. Just stop reading right here and skip the next four paragraphs. Right here. Just lift your eyes from the page after this sentence and continue reading when the gross part is over. No? Are you sure? Okay, but don’t say I didn’t warn you…
My buttocks are hairy.
See. I tried to tell you.
Both cheeks and also in the, um, crack. It’s like evolution in reverse. My body is trying to grow a tail. I really do believe this. The hairy knuckles, the arms, the legs, and now this. I am Darwinism undone. I am becoming a monkey.
It is especially cruel that hair is falling out on my head and growing on my ass. Sometimes I wonder if the two are related. Perhaps the follicles on my head have simply decided to uproot and move south for the warmer climate, like all those retired octogenarians in Florida.
Where I come from, men aren’t supposed to care about their physical appearance. Men are supposed to care about things like carburetors and guns and how to cook various meat products on the barbeque. Worrying about your hair is for women and Democrats.
All the men in my family are going bald, and we suffer this indignity in various ways.
My dad has a large collection of baseball hats that he wears to cover his receding hairline. Most of these hats feature the University of Nebraska’s mascot, which is a robust man in overalls holding an ear of corn. My dad is very athletic, but he wears these hats even when he is not participating in sports activities. For instance, we will go out to a nice restaurant, and he will wear a conservative blue dress shirt, a pair of tasteful gray slacks, and a fire-engine red hat that says “Nebraska Cornhuskers” right on the front. On the back, it says “GO BIG RED!”
My older brother Wayne has a similar collection of hats. One summer, Wayne went to work on our grandparents’ farm in Minnesota and came back with a new hat. It was something a gay Australian cowboy might wear, and he was very proud of it. No one was allowed to touch that hat. He said, “If you touch that hat, I will kill you.” There was a long list of things my brother would murder me for doing. Such as: “If you change the channel to cartoons while I’m watching football, I will kill you,” or, “If you drink the last Mountain Dew, I will kill you,” or, “If you don’t stop looking at me weird, I will kill you.” My brother has shoulders like a moose and could probably snap me in two if he wanted, but I’m not afraid of him. I once saw him rescue a baby mouse from a neighborhood cat. He picked up the mouse and took it to a safe place in the backyard. Afterwards, he said, “If you tell anyone I rescued that mouse, I will kill you.”
Of course, I touched his hat.
Not only did I touch it, I put it on and pretended I was Indiana Jones. The hat was too big. It kept falling down over my eyes while I was trying to kill Nazis, and I accidentally walked into a wall. The hat was scuffed. Not torn, not bent, just scuffed. I brushed it off and returned it to the exact spot on my brother’s dresser. I swear it looked exactly the same, but right away my brother knew what I’d done. He chased me around the house, and when he caught me, he said, “If you ever touch my things again, I will kill you.” And then he took me to get ice cream.
Wayne has a tan line on his forehead from wearing so many hats, but he doesn’t wear the gay Australian cowboy hat anymore. I don’t know what happened to it. I imagine it sitting in the back of his closet in a sealed glass box. One day, thousands of years from now, archaeologists will dig it up, brush off the dust, and read the inscription on the box: If you touch this hat, I will kill you.
When I was growing up, the only time I ever saw Grandpa Bridges without a hat was in church. I was told that it was disrespectful to wear hats in “God’s house.” But as soon as he stepped into the parking lot, Grandpa put his hat back on. Apparently, God doesn’t mind if you wear hats in His driveway.
When he’s not wearing a hat, you can see my grandpa’s comb over, which is amazing. The only hair he has left is around the edges of his head. On top, he’s as bald as a refrigerator. At some point in his life, my grandpa started parting his hair on the side and combing it over the top of his head to hide his receding hairline. In the beginning, this might have worked, but somewhere along the way things went horribly wrong. Now, my grandpa parts his hair on both sides of his head, just above each ear, and combs it to the top, where it meets in the middle and then moves forward, like a pair of don’t-pass lines in the center of a liver-spotted highway. My grandpa is a smart man but he can be slightly delusional at times. I sometimes wonder what he thinks when he looks in the mirror: “And now, I will comb these five hairs over my bald scalp like so… Perfect. No one will ever know.”
I don’t look good in hats, and I’m not at the comb-over stage just yet. But I have never liked my hair, so I drastically change it every couple of years. I’ve always thought that if I could just get the perfect haircut, the perfect style, the perfect look, I would have the perfect life. It hasn’t happened yet, but I keep trying.
Five Hair-Raising Moments:
ONE: I am seven years old. I have a rare kidney disorder, which causes me to get sick and stay home from school for months at a time. I don’t mind. I like staying home. As soon as everyone leaves the house, I go through their things. I put on my dad’s crazy 1970s suits and lip-sync to Elvis songs. I use my mom’s bras to slingshot marshmallows across the kitchen. When I get bored with my parents’ closet, I read books. I particularly like books about the Old West.
Today, I am reading a book about a tribe of American Indians called the Mohawks. The book says the Mohawks were part of a fierce warrior culture that would kill white settlers and take their scalps. The person who wrote the book obviously wants the reader to empathize with the white settlers, but I immediately side with the Indians.
There is a picture of a Mohawk warrior in the book. His skull is completely shaved on the sides, and the hair on top of his head is sticking straight up, like the plumage on some exotic bird. It is the coolest haircut I have ever seen.
I go to the kitchen and find a pair of scissors. I take the book and the scissors into the bathroom. I prop up the book on the bathroom sink so I can see the picture of the Mohawk warrior. And then I start to cut.
I’ve finished cutting the hair on one side of my head and I’m about to start on the other side when my mom comes home on her lunch break. I try to explain that I am part of a fierce warrior culture that kills white settlers and takes their scalps, but she refuses to listen. She takes me to the barber, who ruins my Mohawk hair by shaving my entire head. In other words, he scalps me. I look ridiculous. At school, kids laugh and call me Baldy and Humpty Dumpty, and it’s all my mom’s fault. She says I will thank her one day, but I never have.
Ten years later, Bobby Westfall sticks a safety pin through his nose and gets the exact same haircut that I tried to give myself in the bathroom when I was seven. He becomes instantly popular. I curse my mother.
TWO: I am twelve years old and my favorite television shows are Knight Rider and Magnum, P.I., both of which feature attractive male actors who drive around in sports cars and have thick, wavy hair. Since there’s very little chance my parents are going to buy me a Ferrari when I start sixth grade, I want thick, wavy hair. Nobody in my family has thick, wavy hair. We all have thin, straight hair.
However, the women in my family have a solution to this problem. Every month, my mom gives herself and my two younger sisters home permanents. This occurs in the kitchen, usually while my mom is cooking a pot roast.
Here’s what happens: My sisters sit on chairs at the dining table. My mom wraps towels around their shoulders. My sisters argue about who gets what towel. (“I want the blue one.” “You had the blue one last time.” “Fine, I’ll take the yellow one.” “No, I want the yellow one. You take the blue one.”) My mom squirts their hair with a bottle of Windex, which she has emptied and washed out and filled with water. My sisters tell her the water is too cold. My mom tells them to stop whining and be quiet. My mom rolls their hair up in plastic rollers. My sisters say, “Ow, ow, ow, ow, ow!” My mom tells them to stop whining and be quiet. My mom applies some sort of chemical solution on their hair that smells like embalming fluid. My sisters cover their faces with their towels and say, “My eyes, my eyes! It stings!” I tell them to stop whining and be quiet. My mom tells me to mind my own beeswax. After about forty minutes, my mom takes out the rollers, and my sisters’ hair is magically curly. Four weeks later, they do it all over again.
I tell my mom I want to have my hair permed. She says no. I say please. She says no. I say pretty please. She says no. I say she’s a horrible mother and she never lets me do anything I want to do and I will run away from home and never speak to her again even on Christmas and Arbor Day and other major holidays. She says no. I say please please please please please please please please please please please please please please please please please— FINE! she says. “But remember, this was your idea.”
I sit at the dining table. My mom wraps a towel around my shoulder and squirts my hair with water from the Windex bottle. She rolls my hair up in plastic rollers. I say, “Ow, ow, ow, ow, ow!” My mom tells me to stop whining and be quiet. She applies the embalming fluid. I cover my face with my towel and say, “My eyes, my eyes! It stings!” My sisters tell me to stop whining and be quiet. My mom tells them to mind their own beeswax. After forty minutes, she takes out the rollers. I rush to the bathroom mirror, expecting to see David Hasselhoff or Tom Selleck staring back at me. Instead, I find a fair-haired Little Orphan Annie. I find an Aryan Ronald McDonald. I have a blonde afro. I look like a dandelion.
I am not very popular at school already, and my new hairstyle does nothing to change this fact. If anything, the other kids think I’m even weirder than I was before. The boys in my class either avoid me completely or they call me names like “faggot,” “fairy,” or “butt pirate.” I don’t really know what these names mean, but I know they’re not making me more popular. Some of the girls talk to me. At first, I am thrilled by this, but then I realize they are asking me hairstyle questions. They don’t want me to be their boyfriend; they want me to be their sister. I don’t know much about dating, but I know this is not good.
Surprisingly, the negative reactions from my peers do not deter me. For an entire year, I force my mom to keep giving me perms. She protests, but she does it anyhow. Secretly, I think she enjoys the fact that she has such a stubbornly weird son.
THREE: I am twenty years old and I am in the middle of either my second sophomore year or my first junior year of college, depending on how you look at it. Like all twenty-year-old college students, I have decided that my parents are backwards and ignorant and I am going to be the exact opposite of them. This means I instantly reject all their conservative values and adopt liberal values. It’s an amazingly simple procedure. I throw away my Amy Grant CDs and buy a Rage Against the Machine poster. I hide my Bible under the bed and start carrying around a used copy of On the Road, which I pretend to read but never actually read because I secretly think the writing is terrible. I wear tie-dyed clothing. In public. With no sense of irony.
I purchase a marijuana cigarette from a stoner down the hall and smoke it in my dorm room while I drink a wine cooler, watch a rated R movie, and listen to secular music. Afterwards, I puke in the toilet for approximately seventeen hours.
I start growing my hair long in a belated attempt to become a hippie. My dad hated hippies when he was in college, so this is the perfect revenge. The year is 1995, which means I’ve only missed Woodstock by a few decades. I also get an earring and a tattoo. I am so rebellious it’s almost frightening. To go with my new hairstyle, I grow mutton chops and start writing free-verse poetry. I don’t know why.
My sister Sonya announces that she is getting married and asks me to be an usher at her wedding. This is perfect. My family has not mentioned my long hair yet, but they will not be able to ignore it now. I imagine a dramatic public scene involving a toppled wedding cake and the words “You are not my son!”
I go home for the wedding. When my mom sees how long my hair has grown, she wrinkles her nose and says, “Maybe you should get a haircut.”
Before I can deliver my scripted indignant response, my sister says, “Why? I like it. Maybe you can just put it in a ponytail. That’d be cute.”
“Or I could braid it for you,” says my brother. “That’d be adorable.”
Everyone laughs and the subject is closed. Two weeks later, I get a haircut.
FOUR: I am twenty-three years old. I have just graduated from college and I am completely and utterly lost. I have no idea what to do with my life. I have a bachelor’s degree in history, but I do not want to be a teacher and I don’t know what else to do with my extensive knowledge of World War II propaganda films. I rent an apartment across town from the college that I just graduated from. During the day, I work at a corporate book store, and at night, I read too much Ernest Hemingway and write minimalist short stories about my experiences in the Spanish-American War. I send my writing to literary magazines and receive rejection letters in return saying my stories don’t make sense. For some reason, I take this as a compliment. I am misunderstood; ergo, I am an artist.
After reading Siddhartha and seeing Seven Years in Tibet, I decide to become a Buddhist. This will solve all my problems. Unlike Christianity, which is oppressive and boring, Buddhism is from the East, which makes it exotic and cool. I’ve heard that Steven Segal is a Buddhist. So is Richard Gere. Of course, I’ve also heard that Richard Gere likes to put rodents in his anus, but I don’t think that has anything to do with achieving nirvana. At least, not for the rodents.
There’s a slight problem: I have no idea how to become a Buddhist. Should I stop eating meat? Do I need to purchase a gong? What about chanting? And yoga? How often should I trim my banzai tree? Of course, I could probably research the subject, but that sounds hard. What I really need is an elderly Chinese man to recite peaceful homilies while simultaneously showing me how to snap a man’s neck with my pinkie finger. Like Mr. Miyagi in The Karate Kid.
There’s not exactly a large elderly Chinese population in Greeley, Colorado, but I do the best I can. One of my coworkers is half Hawaiian, and I start writing down what he says, hoping to find the words of wisdom that will guide me on the path to enlightenment. Here’s what my half-Hawaiian coworker says: “I hate this job.” “Don’t you hate this job?” “I got so wasted last night, brah.” “This job sucks donkey balls.” “My girlfriend has huge tits, brah. No, seriously, they’re really big.” “I don’t mind the blacks, but the gays creep me out.” “I’m gonna quit this job.” “I think I got herpes, brah.”
Eventually, I decide the best way to become a Buddhist is to shave my head. I have seen numerous kung fu movies about ass-kicking Buddhist monks, and they always have shaved heads. I plug my electric hair clippers into the bathroom outlet and cut off all my hair. Afterwards, I lather my scalp with shaving cream and remove the stubble with a razor. I stare at my reflection in the mirror. I do not look like a Buddhist monk. I look like a skinhead. All I need is pair of Doc Martens and a swastika tattoo and I would be right at home spray-painting anti-Semitic graffiti on the side of a Synagogue. This is not a good look for me.
There might not be many elderly Chinese people in Greeley, but there is a substantial Jewish community. I did not realize this until I started looking like a cast member on the set of American History X. My next-door neighbor is Jewish. So is my landlord. And my boss. I had no problem with any of these people before, but now they give me strange looks and avoid talking to me. I can’t tell them that I shaved my head to become a Buddhist, because when I actually try to say those words out loud, I feel like the biggest jackass in the world.
The only person who treats me the same is my half-Hawaiian coworker. He says, “I never trusted those kikes either, brah. Have you seen my girlfriend’s tits?”
FIVE: I am twenty-seven years old, and I still want to be Ernest Hemingway. Instead of working harder to improve my writing, I decide to grow a beard and move to Europe. Hemingway lived in Paris during his early career. However, Paris is expensive and filled with French people, so I buy a ticket to Prague instead. On the plane, I practice calling myself an ex-patriot: “Hello, I’m Dale Bridges, writer and ex-patriot.” “Greetings. Dale. Ex-pat.” “Ciao, Ex-patriot Dale Bridges at your service.”
I find an apartment in the center of the city for $250 a month. This apartment has ten-foot ceilings, oak floors, three bedrooms, two bathrooms, and a furnished kitchen. It is by far the nicest place I’ve ever lived in my life. My roommates are two medical students who are studying at the local university. Deidrich is from Munich and Wade is from Houston. I immediately nickname them Da Fuhrer and The Redneck. They do not particularly like their nicknames.
It is strange living with medical students. For instance, Deidrich keeps a human skull on the kitchen table. I don’t necessarily mind this. In fact, I think it’s sort of quirky and amusing. But one day Deidrich tells me where he got the skull. “Dat zkull belonged to my grandfazer. He found it when he waz in ze zecond World War.” (Deidrich actually speaks perfect English, but I think it’s funnier to make him talk with an accent.)
My concern is this: Where does a German officer get a human skull in WWII?
I’m not saying Deidrich’s grandfather needs to make a trip to Nuremberg; I’m just saying it’s sketchy.
One day, Wade accidentally brings home something strange. He is digging around in his backpack for a notebook, when suddenly an odd look comes over his face. He picks up an object and holds it to the light. It looks like a melted rubber ball. “Yeehaw! Well, ain’t that the damnedest thang.” (Once again, the accent is just funnier.)
It’s a testicle from a male cadaver he dissected earlier that day.
“Musta fall’d in thar by mustake. Don’t mess with Texas!”
When I’m not hearing about Nazi war crimes or looking at some dead guy’s balls, I am growing out my beard and trying to comb my hair like Hemingway. It’s important that I look the part. After all, I am an ex-patriot now. Which is a lot like being a patriot, except you wear more turtlenecks.
After getting settled into the apartment, I hit the town.
Prague is the most beautiful city I have ever seen, but the Czechs don’t care. They’ve been conquered at least a dozen times, and they don’t have time to appreciate where they live because they are too busy grumbling about the administration in power, especially if it’s their own. Prague is famous for being the home of Franz Kafka, the guy who wrote The Metamorphosis, which is perfect—the citizens of Prague are gorgeous, intelligent people, but they all think of themselves as cockroaches dying of tuberculosis.
As a tubercular cockroach myself, I love Prague. Perhaps a little too much. I start going out every day. I see street markets and castles and bistros and bars, but I don’t see much of my computer screen, which is what I’m supposed to be looking at while I write my novel. For nine months I have the time of my life, but I have nothing to show for it except an empty bank account and a drinking problem. No novel. No European supermodel girlfriend.
I fly home with my tail tucked between my legs. When I get off the plane, my friend Chris says, “What’s up with the beard, Hemingway? You trying to write The Old Homeless Man and the Sea?” I shave my beard, get a haircut, and then I punish Chris by sleeping on his couch for the next six months.
Biologically, hair is just long strands of fiber growing out of your skin, but culturally, it’s like your own personal magic talisman. Nothing else on your body can change your life in such dramatic ways. Grow your hair long and you’re a hippie. Cut it short and you’re an insurance salesman. Change the color and you’re a washed-up pop singer desperately trying to get attention.
Hair sends a message to the world: This is who I want to be.
During the course of writing this essay, I have looked at my hair in the mirror approximately five-hundred times. I have combed it to the right, and I have combed it to the left. I have combed it back, and I have combed it forward. I have done everything in my power to make my hair represent who I want to be, but it’s no good. That’s because I’ve never really decided who I want to be. Today, I’m a starving writer. Tomorrow, I might be a documentary filmmaker. Or an aspiring actor. Or a Mohawk warrior.
In the past, people have suggested that I get plastic surgery or try Rogaine if I’m dissatisfied with my appearance. That’s how things work in our culture now. If your body does not conform to your self-delusion, you go to the doctor and get beach balls implanted in your chest.
I think the idea of hair plugs is funny, especially if they took the hair from my ass and transplanted it to my head. I can just imagine those follicles waking up one day and saying, “What the hell? How’d we get back up here?”
But I will never cosmetically alter my body. Personally, I think that’s cheating. I may not like my hair, but it’s mine. We’re in this together.
Besides, I have a better solution for improving my appearance. It’s an old family secret that has been passed down for generations, and it goes a little something like this: “And now, I will comb these five hairs up over my bald scalp like so… Perfect. No one will ever know.”
Denim Virgins
January 14, 2012
Originally published in the Umbrella Factory
August 2010
…
It’s not something I’m necessarily proud of, but when I was a young man, I used to masturbate with my clothes on. Late at night, while all the other teenage boys in America were either having sex or at least pleasuring themselves in the nude, I would flagellate the sinful bulge in the crotch of my Bugle Boys until I achieved an orgasm. I never actually touched my penis unless I was urinating or taking a shower.
I was twenty years old when I stopped doing this. That was 1995, the year I switched from briefs to boxers. It would be three more years before I worked up the courage to have sex with an actual female—and I kept my shirt on during the entire process.
To say that I was sexually repressed would be a bit of an understatement. Homosexual teenagers in Utah are sexually repressed. Muslim women in Iran are sexually repressed. I, on the other hand, had problems.
My father was a small-town evangelical preacher, and he believed in four things: Jesus, America, Nebraska Cornhusker football, and abstinence. In that order.
My first real kiss occurred the summer before my fifteenth birthday on a warm, starry evening at church camp. I was at the peak of my physical and emotional awkwardness, and had already resigned myself to a life of celibacy. That year, my body underwent an unholy transformation that can only be described as the opposite of the caterpillar-to-butterfly metamorphosis. My nose and ears doubled in size overnight, and my skin began to produce a strange, oily goop that could not be washed off despite obsessive showering habits and special-order skin-care products. To add insult to injury, my vocal cords couldn’t seem to decide whether I should be an alto or a soprano, so every time I tried to say hello to a girl, I sounded like a yodeling transsexual. I was a disgusting, greasy, inarticulate, pre-teen swamp monster.
And for reasons I still can’t explain, I constantly smelled like bologna.
The girl was also a freak. Her name was Susan, and she looked as though she had been raised in a windowless cellar by a family of Transylvanian vampires. Her skin was not just white; it appeared to be translucent. You could actually see the tiny, blue veins snaking through her hands, and I always wondered (though I never got the opportunity to find out) if, when she was topless, one could watch her heart and kidneys in action. The porcelain hue of her skin was made even more apparent by her mousey brown hair, which was parted in the middle and hung down like a mourner’s shroud over her sallow face. If she had possessed a sardonic wit or a clever sneer, Susan might have been mistaken for the cool Goth-girl type. But she did not have the confidence to be cool. She was timid and skittish and she rarely ate anything except buttered noodles because “exciting foods” disturbed her stomach. I fell in love with her instantly.
Emotions tend to run pretty high at church camp. You gather a group of insecure junior-high students together at a secluded mountain commune, force them to listen to Christianized versions of popular rock songs every day, and eventually some of them are gonna crack. Of course, our emotions were supposed to be focused on Jesus, but sometimes they got sidetracked. The camp counselors called these moments “setbacks.”
Susan and I suffered our first setback at twilight behind a grove of aspen trees next to the chapel/cafeteria. There were about a billion stars in the sky that evening and the air smelled like fresh pine needles and I was nervous and sort of gassy because it was Taco Tuesday night in the cafeteria and I kept trying to release silent farts when Susan wasn’t looking and then I would wave them away before she could detect them. The sweat pouring off my face mingled with the lemon-flavored lozenge in Susan’s mouth (she suffered from numerous allergies that caused sniffles and fits of coughing), making our kiss both salty and sweet. Despite the flatulence and the sniffling, it was the greatest night of my young life. To this day, the smell of cold medication on a woman’s breath makes my heart quicken.
After that, Susan and I had setbacks every afternoon following lunch and usually right before bed check. Our encounters were only partly sexual; we spent most of the time holding hands, talking about our limited life experiences, and working up the courage to lock lips once again. It was the type of tongue-less, dry (except for the sweat, of course) kissing that only naïve romantics find erotic.
On the second-to-last day of camp, our secret rendezvous were uncovered by a nosey lunch lady with a wart the size of Krakatoa on her witchy chin. We were both required to meet one-on-one with the Head Counselor, a 30-somethingish man named Gene who thought he understood our generation because he listened to Bryan Adams and sometimes wore his baseball cap backwards.
I don’t know what Gene told Susan, but I was informed that my soul was in danger. Satan was everywhere, said Gene. He was in the music I listened to and the movies I watched. He was in my non-Christian friends at school and the Stephen King books that I read for pleasure. But most of all, Satan was in my pants. Whenever I felt sexual attraction or excitement, that was Satan popping up to say howdy. By kissing Susan behind the chapel/cafeteria, I was damning both of our souls to Hell. We would burn in a fiery pit for all eternity, and for what? A few, dry, lemon-flavored smooches? Was it really worth it?
“Yes!” I wanted to scream. “It’s worth it, Gene, you smug little prick! And by the way, Bryan Adams sucks!”
But of course, I didn’t say that. I was fourteen and not nearly as brave as I wanted to be.
Instead, I broke down and began to cry. I promised that it would never ever happen again. I was a sinner. I was scum. I was a disgusting, greasy, inarticulate pre-teen swamp monster who constantly smelled like bologna. Gene nodded in agreement. He put his hands on my shoulders and prayed for God to cleanse me of my evil desires, and when it was over, I blubbered a submissive, “Amen.”
That night, I stayed awake in my bunk, staring at the ceiling and trying to work up the courage to sneak out and meet Susan. Was she at our spot waiting for me? Dare I risk the wrath of God for one last kiss? Dare I? Dare I?
I did not dare.
Susan’s parents arrived early the next morning, and I watched them drive away from my hiding place behind the grove of elm trees next to the chapel/cafeteria.
I was a melodramatic child, and although I’d known Susan for a total of five days, I mourned our separation for almost a year. I built up our brief encounter in my imagination until it became an epic tragedy, on par with Romeo and Juliet—or at least Joanie and Chachie. Wouldst I ever findeth true love again? Me thinketh not. My parents both came from stoic, Midwestern stock, and they didn’t understand their weepy little son. It’s not that they were insensitive; they were simply incapable of talking about emotions or sex. I made several attempts to bring up the subject, but every time I approached my dad, he answered by clearing his throat and turning up the volume on the television, and my mom simply volunteered to bake a fresh batch of chocolate chip cookies.
This was why I didn’t understand my father’s reaction when he received a letter from my school requesting permission for me to attend a bi-weekly sex education class. The letter stated that we were to learn about penises, vaginas, condoms, and “heavy petting.” I didn’t know what half of those terms meant. I thought my parents would be relieved to pass along the responsibility of teaching me the birds and the bees, but that wasn’t the case. At the bottom of the letter, there were two options: (1) Yes, I agree to allow my child to attend this class, or (2) No, I do not agree to allow my child to attend this class. My father circled the latter with a red marker. Then, in the side margin, he wrote: ABSOLUTELY NOT!
When I brought the letter to my health teacher, he regarded me with pity and said that I could spend those bi-weekly hours in the library, where I read Spider-Man comic books while the alcoholic librarian, Ms. Dunkirk, sipped her “Irish coffee” and glared at me out of the corner of her good eye. I was the only student at Yuma High School who did not learn about heavy petting. Consequently, my petting skills are atrocious. Once, in college, I permanently damaged the right nipple of an unfortunate Alpha Phi in a horrible petting mishap. Her areola will never be the same.
My parents explained to me that sex should be taught in the home, not in the school. This is not such a terrible assertion. After all, there are countless sexual traditions and practices around the world that are probably best passed on to future generations by conscientious parental figures. My own family’s oral tradition was fairly simple: During a commercial break in the middle of an episode of Highway to Heaven, my father lowered his voice to a whisper and said, “When you’re with a young lady, remember that Jesus is right there beside you, watching you every step of the way.” I nodded, and we turned back to the television, where Michael Landon was zapping bad guys with his angel powers.
It’s incredibly difficult to have an orgasm while Jesus is watching you. He looks at you with those sad, blue eyes and scratches His beard and says things like, “That’s not where you’re supposed to put that,” and, “I’m telling my Dad.” Jesus is such a tattle-tale; that’s one thing the New Testament never mentions.
My father’s lecture served its purpose—I remained a virgin throughout high school and most of college. However, I was a denim virgin. For those who don’t know, a “denim virgin” is a young man or woman, usually a teenage Christian, who participates in the act of copulation while fully clothed. Bare genitals are not touched and no penetration occurs, although it is permissible to fondle the chest area as long as shirts are not removed.
The first time I did not have sex was with Karen Davis during my junior year of high school. She was a Lutheran cheerleader, and, therefore, an evil temptress, just like Delilah and Jezebel and Cher. Karen was the opposite of Susan—charismatic, blonde, the girl in the Noxzema commercials who doesn’t need Noxzema—and I was always worried that one day she would realize that I was a toad trying to pass myself off as a prince.
Karen and I nearly humped one another to death. This normally occurred in the front seat of my parents’ 1974 Ford Granada. We didn’t go to the back seat because that would have been a conscious acknowledgment of our sinful intentions. Instead, we pretended that each grope session was a freak accident that would never happen again.
After watching a movie or attending a local sporting event, Karen and I would drive down to Lake Yuma, which was actually a giant drainage ditch where all the gutter water in town flowed during the rainy season. We would sit in the parked car and talk about innocuous subjects, waiting for an opportunity to initiate some sort of physical contact. This usually happened in the form of tickling. Karen would bait me by saying something sassy and cute, in the vein of, “You’re such a weirdo.” I would respond with something incredibly intelligent, such as, “Oh, yeah,” and then retaliate by poking her in innocent, yet desirable anatomic locations (knees, tummy, hips, etc.). Karen would fight back by straddling me and grabbing my wrists. Giggling was followed by kissing, which was followed by necking, which was followed by Karen grinding on top of me like a wedge of cheddar on a cheese grater until I had an orgasm.
Yes, in my pants.
Afterwards, there were usually tears and apologies and promises that such a horrible thing would never happen again. Of course, it happened again about five times every week, until I finally graduated and moved to college.
In college, I joined Campus Crusade for Christ and immediately found an entire harem of denim virgins at my disposal. Everywhere I looked, there were sexually repressed Christians who wanted to make-out and then pray and then make-out some more. I became a complete slut without ever having sex. Sometimes I would not have sex with a girl and then not call her the next day. I was a Christian cad, a Protestant playboy. This went on until the youth pastor politely suggested that perhaps I should join one of the fraternities on campus.
At this point, I suppose I could have done some serious soul searching. I could have gone to the library and compared the theological arguments of C.S. Lewis to the atheist rhetoric of Bertrand Russell. I could have formed my own conclusions about the morality of traditional religious thought as compared to modern intellectualism. I could have done a lot of things, but I didn’t. Instead, I simply replaced my fundamentalist Christian beliefs with fundamentalist liberal beliefs. It was a fair trade, and I figured it would be easier than doing all that nasty reading.
I threw away my Amy Grant albums and started listening to Rage Against the Machine. I frequented dimly lit coffee shops, where I sat in the corner dressed in black and pretended to read Noam Chomsky. Very soon, I attracted the attention of a group of intellectual hippies who were amused by my conservative upbringing. I smoked pot and told them funny stories about my childhood, and we all laughed at my backwater family. I thought I was very clever and bohemian.
One day, following a protest march against either cruelty to animals, war, or pesticides (after a while, they all began to blend together), a glassy-eyed hippie girl invited me back to her dorm room, where she proceeded to deflower me. It was a painless, almost clinical experience, and afterwards I made the mistake of asking the girl if she had enjoyed herself. “Not really,” she said. “Next time, it would be better if you took your clothes off.” I looked down and realized that I was still wearing a tie-dyed t-shirt with a giant peace sign on the front.
I should have been embarrassed. After all, I’d just had my first sexual experience with a woman, and I had failed to remove my clothing, which is pretty much the most rudimentary part of the process. On the other hand, the world had not come to an end. Jesus did not ride down from Heaven on a white horse and smote my penis or anything like that. Therefore, I decided to ignore the girl’s criticism and focus on the two words she’d said that really intrigued me: next time.
All Dolls Go to Heaven
January 14, 2012
Originally published in Foliate Oak
September 2011
…
Something strange happened in the mid 1980s, and one day, every child in America went crazy for Cabbage Patch Kids at the same time. It was like they were pod people, and the alien race that spawned them had contaminated our atmosphere with a virus, causing everyone under the age of ten to covet these freaky, pudgy-faced replicas of ourselves. The disease spread quickly, and soon the entire country was infected. Symptoms included a tiresome, whining noise produced by spoiled children, which increased in volume and frequency as the Christmas season approached. To stop the whining, indulgent parents were forced to visit their local toy stores in search of these ugly, overpriced dolls and then present them as gifts to appease their annoying offspring.
But it wasn’t that simple. Suppliers were unable to keep up with the rising demand, and it soon became apparent that—horror of horrors!—some children would be Cabbage Patchless on Christmas morning. This was reported on the nightly news alongside stories of local homicides and babies born into drug addiction. The cameras showed haggard-looking parents lined up outside of malls at five o’clock in the morning, their faces blue, their breath white. When asked by the newswoman (it’s always women that report shopping stories) why they were torturing themselves for a toy, the parents looked woefully into the camera and said, “I just don’t want to disappoint my kids on Christmas.”
It was a competition over who loved their children most, and the winning parents received one excited squeal, followed by a lifetime supply of Xanax.
My sisters and I desperately wanted Cabbage Patch Kids for Christmas, much to my father’s chagrin. He didn’t mind such a request from his little girls, but I think his heart broke a little when he discovered his son wanted to play with dolls.
“Oh, leave him alone,” my mother said. “It’s just a phase. He’ll grow out of it.”
But my father wasn’t so sure. He’d seen my other phases: playing house with my sisters, singing along to The Sound of Music with my mother, embroidering pillow cases. He would come home from work and ask if I wanted to throw the ol’ pigskin around.
“Just a minute,” I’d say. “I need to finish this needlepoint pattern, and then I’ll be right with you.”
My father’s shoulders would sag and he would search out my brother, who was always up for a game of catch with an inflated animal carcass.
As a traditionalist, my father disapproved of many modern Christmas rituals. Lights, for example. He didn’t like those. What did colorful bulbs hanging from your storm drains have to do with the birth of the Messiah? There was no electricity in Bethlehem. It was ridiculous to decorate your house with lights. Also, it was a fire hazard. And candy canes! You didn’t want to get him started on candy canes. Those J-shaped peppermint treats were an abomination that distracted children from the true meaning of the holiday. Do you think Mary and Joseph were sucking on striped sugar molds as they plodded across the countryside on their way to the inn? No, they did not. Also, they caused cavities.
On this particular Christmas, my father decided he was against trees. Not all of them, just the ones that inspired peace and good will toward men. He refused to purchase a seasonal evergreen, insisting that decorating a plant and placing gifts under it was some sort of pagan tradition.
“Trees have nothing to do with the real meaning of Christmas,” he said. “Why don’t we just sacrifice a goat in the kitchen or have a séance in the bathtub? It’s basically the same thing”
The goat idea did not sound pleasant, but my youngest sister Cheri and I were intrigued by the possibility of talking to ghosts.
“But we could never get the whole family in the bathtub at the same time,” Cheri said. “That’s ridiculous. We should do it in the hall closet. It’s creepier in there anyhow.”
“That’s not the point,” my father said. “The point is…”
But by that time, we had stopped listening and were busy trying to figure out what to serve for the occasion.
“Do you think ghosts eat cheese?” Cheri asked.
“Only if it’s Swiss or Provolone,” I said. “Not Velveeta. Ghosts only eat white food because that’s what makes them glow in the dark. Everyone knows that.”
My father tried to turn the conversation back to the subject of Christmas, but we would have none of it. As far as Cheri and I were concerned, his reputation was already shot. He’d tried to pull a similar stunt the previous Easter, claiming we shouldn’t paint eggs or consume marshmallowy Peeps because Jesus happened to rise from the dead on the same day the Easter Bunny came to town. It didn’t make sense that we should suffer just because those two couldn’t get their calendars straight, and so we began an extended whimpering campaign designed to wear down our father’s defenses. In the end, our mother negotiated a truce, and we ate Cadbury Eggs and chocolate rabbits while watching Jesus of Nazareth on television. The Christmas-tree ban reeked of unfairness. Our father was trying to persecute us for our religious beliefs, which were protected under The Bill of Rights or the Pledge of Allegiance or something old and important, and we would not stand for it.
Cheri and I couldn’t understand why we had suddenly been denied our annual tinsel fix; therefore, while my parents were away at work, we took matters into our own hands. Neither of us could operate a chainsaw or heft an ax, so cutting down a wild fir from the forest was out of the question. Also, we lived in the middle of the prairie, and the nearest forest was two-hundred miles away. So, there was that. We briefly considered breaking into our wealthy neighbor’s house down the street and stealing one of the three unnecessarily-large, pretentiously-bright trees from their imitation-brick castle, but decided that was just too Grinch-like. Also, neither of us knew how to pick a lock.
Finally, our backs against the wall, we found an enormous tumbleweed in the ditch behind our house and dragged it onto the driveway, where we proceeded to defile the mummified shrub with florescent-green spray paint, our neighbors looking on in horror. Afterward, we set it up in the living room and plastered it with every shiny object we could find.
When our mother returned home, she found us covered in glitter and swooning from paint fumes. “I don’t know how I feel about this,” she said, hands on hips, staring at the gleaming spoons and plastic jewelry we’d taped to our palsied plant to make it sparkle. “This is definitely not good. We need to fix this.”So she put some popcorn in the microwave, and we spent the evening stringing it together to decorate our Christmas weed.
“What is that?” my father asked when he saw the prickly dead bush sitting in our living room, a star made from yellow construction paper duct taped to the top. “You said you didn’t want a tree,” replied my mother. “Well, it’s not a tree.”
My father grumbled, but he didn’t make us take it down. And, that is how it came to pass that our family gathered together around a large, highly-flammable weed to open presents on Christmas morn. Just like in the Bible.
To this day, I have no idea how my mother obtained our Cabbage Patch Kids in the midst of that psychotic media blizzard. There were no toy stores in Yuma, and my parents were not the type of people who just up and flew to Chicago or New York City on a whim. This was before the Internet turned holiday shopping into a national bidding war between desperate soccer moms and entrepreneurial computer nerds. All my mother had was an outdated JC Penney catalogue and an overwhelming desire to please her children. It was a Christmas miracle. Of course, they saved the good stuff for last, making us wade through a series of colorfully-wrapped tube socks and notebooks before we finally got to the cool presents. I was so excited when I finally tore open the last package.
It was a boy! But he didn’t look much like me. He had black hair made out of yarn, and his eyes were large, blue, and incredibly creepy. The expression on his fat face closely resembled Renaissance paintings of the baby Jesus, which seemed appropriate considering the circumstances. He wore a flannel shirt underneath a pair of denim overalls. On his feet were plastic tennis shoes tied with real string. It wasn’t an outfit I would have picked for myself, but then again, as my father’s deflated expression indicated, parents couldn’t dictate their children’s desires. If my son wanted to dress like a Depression-Era redneck, I wasn’t going to stand in his way. I named him Jericho. Jerry for short.
I had a rather large collection of stuffed animals that were arranged in my room just so. The dogs were on the dresser, the cats were posed above the headboard of the bed, the exotic animals (lions, tigers, monkeys, etc.) were lurking on the bookcase, and the aquatic animals swam around underneath the bed. I rotated the stuffed animals that slept in bed with me in order to prevent jealousy and political infighting amongst the groups.
Jerry immediately became prince of my little animal kingdom and took his place beside me in bed. After I explained the situation to the other stuffed animals and positioned Jerry in a comfortable spot on my right, my parents came to tuck me in. They always tried to get through the process without answering a million questions, but I rarely allowed that to happen.
“Will Jerry go to heaven?” I asked.
“No,” my father said immediately. “Absolutely not. That thing is a toy, and there are no toys in heaven.”
“His name is Jerry,” I said.
“What?”
“He prefers to be called Jerry and not that thing.” My father made a familiar, strangling noise, which was something that often happened when he was talking to me. I continued. “Because I’m worried about Jerry going to hell. He has a plastic face, and I’m afraid the fire would melt it off.”
“That thing is not going to hell either,” said my father. His neck was starting to get red the way it sometimes did when the Nebraska Cornhuskers were losing at football. “It’s a toy filled with stuffing. It’s not alive. In the Bible it says…”
“But what about the Scarecrow?” I said.
“The what?”
“The Scarecrow in the Wizard of Oz was filled with stuffing, and he was alive.” I paused to consider this. “But he didn’t have a brain. Maybe that’s the problem. Can Jerry go to heaven if he doesn’t have a brain?”
“The Scarecrow is not alive either.”
“Yes-huh. If he wasn’t alive, how would he be able to help Dorothy find the Emerald City?”
“That was a movie.”
“Lots of movies are about real stuff.”
“But this one isn’t.”
“How do you know?”
“I just know.”
“But how do you know?”
My father raised his hands in the air like a criminal surrendering to a SWAT team. “That’s it!” he said. “I’ve had enough. I’m going to bed.” He turned to my mother on his way out. “You bought him that…doll, so you deal with this.”We watched him leave, and then my mother said, “Roll over on your stomach so I can rub your back.” She sat on the edge of my bed. I rolled over, and my mother ran her fingers over my back, which was relaxing and made me sleepy.
“Is Dad mad at me?” I asked.
“He’s just grumpy,” she said. “Don’t pay any attention to him.”
“I’m still worried about Jerry. Do you think he’ll go to heaven?”
“I don’t know,” she said. “But heaven is a paradise, right?”
“Right.”
“And what is a paradise?”
“A paradise is a perfect place.”
“That’s right. And, would heaven be a perfect place if Jerry wasn’t there?”
“No.”
“Then there’s your answer,” she said. “Now roll back over and accept your punishment.”
I rolled over, and she kissed me on the nose.
“Jerry, too,” I said.
She kissed Jerry on the nose, as well, and then left the room.
I was thankful for my mother’s reassurances, but I was still worried. There was a hole in her logic. In order for people to go to heaven, they had to be baptized. My father had delivered numerous sermons on the subject, and he was adamant about it. It didn’t matter what you believed, if you died without being baptized, you were going to H-E-double hockey sticks. It’s possible that Jerry’s former owner had given him proper theological instruction, but I couldn’t take that chance. I would have to solve this baptism problem, and fast.
My parents both worked full time, which left a two-hour window after school during which my siblings and I were left unsupervised. It’s surprising how much mayhem you can cause and then cover up in one hundred and twenty minutes. We once turned our entire basement into a medieval castle, stormed it, broke two lamps and a hair dryer, and still managed to have everything back in order before our parents walked through the door. It was like a scene from Mary Poppins, except there was no duet between an uptight British nanny and Dick Van Dyke.
Two hours was more than enough time for me to baptize Jerry before my father came home. I filled the bathtub with cold water and lit several candles. I don’t remember what the candles were for now, but they seemed appropriate at the time. I instructed my siblings to change into their Sunday clothes, and after I put on the finest clip-on tie in my collection, I brought Jerry to the bathroom.
It was a simple ceremony. I asked Jerry if he believed that Jesus was the son of God. He said that he did. I pushed him under water for a few minutes, and that was that.
At least that would have been that if I hadn’t remembered the mob of unrepentant stuffed animals living in my bedroom. There was Curious George and Scooby Doo and Harry Dog and Theodora Bear. They were all heathens. How could I have been so foolish? I ran to my room and started hauling armloads of stuffed animals to the bathroom. It was quite a collection of furry anthropomorphized sinners. I rolled up my sleeves and got to work. I was cleansing the Cookie Monster’s soul when my mother came home.
“I see we’ve been busy,” she said as she stood in the bathroom doorway. She looked at the pile of soggy animals in the hamper. “Swimming lessons?”
“Baptism,” I said.
“I see. Are you done?”
“Two more.”
She thought about this for a few seconds, and then she took off her jacket and picked up the hamper. “Finish up and bring them downstairs,” she said. “You have a big mess to clean up, young man.”I finished baptizing Cookie Monster and Big Bird, and then I joined my mother downstairs, where the dryer was making a heavy plunk-plunk-plunk sound as it rotated.
“Are they okay in there?” I asked.
My mother nodded. “They’ll be fine. You get some towels and clean up the bathroom. I’ll keep an eye out on your disciples.”
“Good thinking,” I said. I ran upstairs to get rid of the evidence.
Off the Grid
January 14, 2012
Originally published in Eclectica Magazine
October 2011
…
In 1980 my father obtained a full-time preaching position at a small church on the Colorado prairie, and our family moved into a pink farmhouse just outside the city limits of a town called Fort Morgan. I was excited about our new residence, primarily because I expected to be living inside some sort of walled garrison, wearing a coon-skin hat and fighting off Injuns with my trusty musket. My pioneer fantasy was momentarily crushed, however, when I learned that the city had earned its “Fort” prefix during the 1800s, and since that time the local white men had shed their coon-skin headgear in favor of grease-stained baseball caps, which they wore as they trudged through the streets every morning on their way to work at the local sugar-beet factory.
Ours wasn’t a real farm, just a house at the end of a long, dirt driveway, but there was enough land for a chicken coop next to the garage and a small garden, to be tended by my mother. Still, my father insisted this was our opportunity to live “off the grid,” a phrase he often used after watching too many episodes of Little House on the Prairie. “Just imagine,” he said, “giant carrots plucked right out of the earth! Fresh eggs for breakfast!” We would weave our own socks with a loom and then beat them against a rock on laundry day. When baths were needed, water would be fetched in buckets from the well and soap would be made from lye and lard. Who needed expensive modern appliances? Material trappings were for those hedonistic Hollywood types who graced the covers of celebrity gossip magazines. No more glossy centerfolds for us. In fact, no more television or radio, either. From now on, songbirds would be our pop stars and sunsets our nightly news. We would study the beetles with the same passion and amazement that our peers studied The Beatles. At some point, we might even trade in our Ford Granada for a couple of prancing white horses and a wooden carriage. Could I wear a coon-skin hat? You bet I could. And maybe even a sweater made from coyote pelts to go with it. Anything was possible because we would be completely self-sufficient. Just like the settlers of ye olden days.
The idea was to wean ourselves off the teat of mainstream society and eventually go underground. No bank accounts, no social security numbers, no way for Big Brother to track us down and tattoo barcodes on our foreheads. We were going to separate ourselves from the frills of secular culture by adopting a simpler, purer way of life. True, the world was falling apart all around us—satanic rock bands constantly screamed obscenities on the radio, godless communists threatened to obliterate freedom-loving countries with nuclear weapons, liberal intellectuals taught their students that human beings evolved from chimps—but if we could just maintain complete control over our tiny section of the prairie, perhaps our souls would escape the chaos uncorrupted.
In spite of my father’s histrionics (or perhaps because of them), there was a certain rustic romanticism in this proposed lifestyle that I found appealing at first. I’d inherited more than my fair share of my father’s delusional nature and fancied myself quite the heroic frontiersman, despite the fact that I was a small, sickly child who rarely enjoyed physical activities—what is commonly known in playground circles as “kind of a wuss.” My pioneer daydreams were indirectly connected to a collection of children’s books called the Little Patriot Series, which featured fictionalized accounts of notable figures such as Davey Crockett, Jim Bowie, and Sam Houston. I wasn’t quite old enough to read them myself, but I enjoyed the pictures and often forced my overworked mother to read them aloud before bedtime. While not altogether historically accurate, the novels were filled with tales of barrel-chested men who wrestled grizzly bears by day and slept under a canopy of stars by night. According to legend, some of these trailblazers could shoot the wings off a housefly at 20 paces and kill a mountain lion with a single, mighty blow to the kidney. The writing wasn’t exactly Pulitzer Prize material, but the authors knew how to turn a simile. Tough as nails, fast as a jackrabbit, strong as an ox. It was enough to excite the imagination of any red-blooded, semi-literate boy. Beholden to no man and afraid of no beast, these hardy patriots exemplified the spirit of American freedom and self-determination, and I wanted to be just like them. Or so I thought.
It turns out, living off the grid is a lot more arduous and boring than one might imagine. Chores were assigned, and I soon found myself being forced out of bed before sunrise to water the tomato plants or collect warm, poop-covered eggs from the feathered nether regions of manic hens. On Saturdays, when other children were watching cartoons in their footie pajamas, my brother and I were outside gathering icicles and buckets of snow, which would later be melted down by our mother for drinking water. The work never ended. As soon as you finished weeding the garden, it was time to shingle the roof or dig some postholes or make strawberry preserves in preparation for the upcoming winter. These tasks were neither fun nor patriotic, and I wanted no part of them.
Things seemed to take a turn for the better when my father decided to add a pregnant sow and a hut full of rabbits to our little ark. But my initial optimism dissipated when I learned what real pioneers did with piglets and bunnies. Apparently, Daniel Boone did not take cuteness into account when surviving in the wilderness. The rabbits were skinned and the pigs gutted, the meat either sold to neighbors or dried, salted, and made into jerky. This always happened, conveniently enough, while the children were at soccer practice or visiting relatives for the weekend. When we returned, the rabbit hut would be empty and the kitchen would be filled with the delicious, gamy aroma of stew.
Somehow it was decided that participating in the execution of four-legged mammals would be traumatic for the youngins, but watching poultry get slaughtered would have no adverse psychological affects whatsoever. Therefore, every summer the entire family got together and butchered a dozen chickens in the backyard. My job was to chase down the fat, headless bodies after my father decapitated them with an ax. Normally our chickens were slothful creatures that could barely be bothered to waddle a few feet for their morning feeding, but apparently all they needed was a good, swift whack in the neck to motivate them. Afterward, they flopped around for several minutes, beating their wings as they scampered blindly across the driveway like drunken Olympic sprinters, leaving behind a trail of blood and feces. The phrase “Running around like a chicken with its head cut off” took on a whole new meaning. I followed the headless cadavers until they ran out of energy and fell, seemingly exhausted, to the ground. Then I grabbed their weird lizard feet and dragged them over to my mother, who plucked the feathers and disemboweled their naked remains. Sometimes my brother would put one of the severed heads on his index finger and chase my sisters around the house with it. Chicken-head puppets, that’s what we called them.
But, alas, not every day could be as exciting as Chicken-Head Puppet Day, and I quickly grew tired of living off the fat of the land. Apparently, the land had become anorexic. Hard work and sacrifice were not what I’d signed up for. Staring down buffalos and fighting off Comanches were the adventures I was after. The fact that I would have soiled myself at the sight of either was beside the point. If I couldn’t have fun being a pioneer, why bother? Freedom and self-determination are nice in theory, but when it comes down to who’s going to castrate the farm animals, I think we can all agree there’s something to be said for shallow materialism.
I decided that my parents were holding me back. It was fine with me if they wanted to live like a couple of Dust Bowl hermits, but it wasn’t fair to force that lifestyle on their innocent, postmodern offspring. Why not join the 20th century and live a little? After all, I was fortunate enough to be growing up in the Golden Age of Spoiled Children. It was the 1980s, and juvenile greed was at an all time high. Everywhere I turned, my peers were holding their breath and throwing temper tantrums in an effort to acquire the latest incontinent doll or comic book action figure. Baby Boomer parents seemed powerless against such techniques. Advertisers picked up on this, and soon there were million-dollar marketing campaigns directed at pint-sized customers who did not actually have any money of their own. Rock ‘Em Sock ‘Em Robots, Twinkies, Cap’n Crunch, Hot Wheels. How could a five-year-old afford such treasures? The goal was to loosen the parental purse strings by encouraging children to behave like jackals feeding off a lion’s kill. If we harassed the lion long enough, eventually it would grow tired of our yelping and abandon the Hungry Hungry Hippos carcass. Then we could fight amongst ourselves over what remained of the cheap, plastic cadaver.
My parents raised me to be an obedient child, but I was open to other options. The problem was, I didn’t have a role model. My siblings were all respectful and well-behaved by nature, traits that were of no use to me whatsoever in my new position as Generation X Brat. No, it was obvious that I would have to look outside my family for inspiration.
My mentor finally presented himself one day in the unlikeliest of places: the breakfast aisle at Safeway. This was where I saw a kindergartner named Tommy slap his mother in the face because she had the audacity to put oatmeal in their grocery cart instead of Count Chocula. When this happened, I was shopping for cereal with my own mother, who politely turned away from the scene and pretended to be engrossed in the list of ingredients on a box of Grape Nuts. However, unencumbered by good manners, I gawked at the little monster and took careful mental notes.
The child was sitting in the fold-out seat for toddlers at the top of the grocery cart, a perch for which he was obviously too big. His fat thighs barely fit through the wire slots designed to hold them, and his mother had to keep one hand on the cart at all times to prevent it from tipping over. The other hand was busy fending off the constant barrage of kicks and punches the boy directed at the woman despite her quiet protests. “Stop that, Tommy.” “Put that down, Tommy.” “Please don’t punch Mommy in the throat again, Tommy.” I was amazed. Up to this point, I’d been under the impression that the adults were in charge of the planet, but this underage tyrant proved who was really in power. Tommy ruled his household with an iron sippy cup. When he wasn’t physically abusing his mother, he was shrieking and throwing stolen Skittles at passing customers. “I’m so sorry,” said the mother after a piece of red candy bounced off the permed head of an elderly woman. “He’s normally not like this.” The old lady looked at the boy sitting in the grocery cart, his pudgy hands and face covered in rainbow carnage, and she nodded kindly. It was all too obvious that little Tommy was like this all the time, and his mother simply made excuses for his horrible behavior. Somehow the innocent angel that emerged from her loins just a few short years ago had transformed into a Third World dictator with a sugar addiction. And his mother had been assigned the unenviable position of public-relations director for the regime.
After the old woman moved on, Tommy’s mother smiled apologetically in our direction and then bent down to retrieve a box of oatmeal off the bottom shelf. When she stood up, Tommy reared back and clocked her right in the kisser. This was no playful tap, either. It sounded like someone had smacked a chicken cutlet with a spatula. “Chocula!” the kid screamed. “I want Chocula, stupid!”
My mouth dropped open. Surely this full-grown woman would not stand for such treatment. She would rip the tiny prince off his wire throne and beat him with a bag of oranges. She would pull down his pants and paddle his bare hindquarters with a meat tenderizer until he apologized. And then she would light him on fire.
But that’s not what happened. Without a word, Tommy’s mother meekly returned the Quaker-inspired breakfast food to the shelf and selected the creepy vampire candy instead. The despair and resignation in her eyes as she did this resembled that of a concentration camp victim or a woman who had been trapped for months in a serial killer’s basement. Clearly, this woman had been broken. Tommy seemed to understand this, and to complete the humiliation, he smiled and kicked his mother directly in the vagina.
A whole new world opened up for me in that moment. I realized I had been a fool. An ignorant, chicken-chasing fool! All this time I had been living in the past instead of embracing the future. Hard work and self-reliance were no longer part of the American Dream. These days it was all about gluttony and emotional manipulation. When you wanted something, all you had to do was point at it and scream until it became yours. If that didn’t work, one shouldn’t be afraid to throw a punch every now and then to remind the parental units who was in charge. This was oedipal warfare at its finest.
From that point on, I decided my days of being a pioneer were over. Sleeping late, watching television, eating junk food—this was the true birthright of my generation, and I was ready to collect. As far as I was concerned, Davey Crockett could keep his stupid coon-skin hat; I wanted an Atari.
If it were actually possible to kill someone with kindness, my mother would be the deadliest military weapon on the planet. She could wipe out the whole of Eastern Europe with a polite smile. A few heartfelt thank you’s would sink Australia. Compared to my mother, Gandhi was just a skinny a-hole wrapped in a bed sheet. Mother Teresa was a poser. I have rarely heard her utter an uncharitable word about anyone. Once, after reading an article about a serial killer who had murdered half a dozen prostitutes in the Chicago area and then had sex with their lifeless remains, my mother put down the newspaper and said, “Well, he sure does have a nice smile.”
I knew my mother loved me because she said so constantly. In fact, as I grew older, her affectionate demonstrations were becoming something of an embarrassment. Sure, it was acceptable to administer a casual peck on the cheek before bedtime to help bolster my courage against the various closet monsters, but it was not okay to lick one’s finger and then attempt to remove some imaginary smudge from my face while friends snickered nearby. The woman had no boundaries.
In the past, I’d considered my mother’s love a source of shame to be endured, but now I saw her devotion for what it really was. A bargaining chip. Her children’s happiness was my mother’s primary concern in life, and I planned to exploit those maternal instincts for all they were worth.
The fact that she was under a lot of stress worked in my favor. Living off the grid was taking its toll on my mother, who by this time was looking after four young children and operating a small petting zoo, all with limited resources. While my father had been adamant about our frontier lifestyle in the beginning, like me he grew tired of the tedious work that went along with it. More and more, he began to focus his energy on bringing salvation to the masses, an activity he enjoyed because it allowed him to escape the confines of our house. If he wasn’t at church delivering sermons on the Apocalypse, he was driving up and down the numerous dirt roads surrounding Fort Morgan, reminding the local citizens they were going to hell. Many advised him to do the same. Eventually, these heavenly road trips took him further away, to neighboring cities and counties, where he brought the good news to far off lands, such as Sterling, Holyoke, and Laramie. He returned late at night, tired, grumpy, uninterested in household maintenance or monetary problems.
Meanwhile, my mother was trying to hold our small, gridless estate together. A farmer’s daughter from rural Minnesota, she was no stranger to hard work, but this was more than she could handle by herself. The garden provided a few salads in the summer and chicken eggs made for nice breakfast omelets, but it was not nearly enough to feed a family of six. On top of that, there were a variety of unplanned expenses that kept popping up. My father’s income was sufficient to keep us afloat, but it was not enough to cover emergencies. And there were always emergencies. Car engines stopped running and kid noses started. Mechanic and hospital bills piled up. The bank kindly bounced a few rubber checks for us, but despite all that elasticity, the money never stretched quite far enough.
I wasn’t much help. After the encounter at the grocery store, I became increasingly lazy and difficult to deal with. Whenever my mother asked me to perform even the simplest of chores, I would groan and roll my eyes as though she had requested one of my kidneys. Every task became a burden and the person who asked me to do it an oppressor. My attitude rubbed off on my well-behaved siblings, and soon I was the leader of a small, whiny insurrection. Together we protested our indentured servitude with furrowed brows and pouting lips, a guerilla army of Che Guevara Jrs who refused to take out the trash.
For the most part, my mother endured this behavior with infuriating grace, patiently smiling whenever I misbehaved, reminding me that I was a good boy at heart, even though I had become rotten, like a jar of mayonnaise that had been left in the sun to spoil. I observed her reactions and decided my initial conclusion had been correct: my mother’s love was an ocean. Its depths were infinite. If I happened to miss a wave of affection every now and then, it was no big deal. I just had to wait around for a few minutes, and another would come crashing at my feet. The way I saw it, my mother owed me a great debt. If I had never been born, she would simply be a crazy woman who darned socks and occasionally deboned chickens. My endless demands for time and attention gave her existence meaning. The least she could do in return was to buy me things and cater to my every whim. After all, I was her son. And she was my meal ticket.
Several months passed before I returned to the grocery store alone with my mother. At the time, we were on a mission to purchase cake ingredients for my sister’s upcoming birthday, and my mother was in a rush because she also needed to visit the bank and the post office before they closed. I decided it was time to have my mother’s love appraised and find out exactly what it was worth. If things went well, I would be setting myself up for life. All I had to do was lay a little groundwork, and my future would be filled with the bounty produced by my parents’ desperate attempts to buy my affection. The toy box would overflow with the fruits of my whimpering. Candy would appear every time I stuck out my bottom lip. On my 16th birthday, there would be a new sports car in the garage, and two years later I would drive it to an Ivy League campus, where, after a few guilt-inducing sighs, my parents would write a check for the tuition. Sure, they might have to take out a mortgage or two, but wasn’t my happiness worth a little soul-crushing debt? I thought so.
Therefore, with a lifetime supply of M&M’s and a Harvard education in mind, I followed my mother through the grocery store, waiting for the opportunity to ambush her. The occasion presented itself when she stopped to ask a woman in a red smock where she could find the birthday candles. The employee was in her mid 30s, plump and matronly, with thick glasses and the type of short, no-nonsense haircut commonly worn by women whose grooming habits have been streamlined by a houseful of children. I figured having an additional parent around would only help my case, as it would cause my mother to feel as though she was being judged by a jury of her peers.
The woman was stacking reading material in a tall, wire display case. At the top of the display, there was a comic book called Richie Rich, an illustrated story of a wealthy blonde boy who lived with a butler and, for some inexplicable reason, always wore a red bowtie with blue athletic shorts. Like Archie and Casper, I considered Richie Rich a juvenile comic that was beneath my literary standards, but that wasn’t the point. It was the principle that mattered here. I needed to dig my foxhole and dig it deep.
I pointed to the comic book and said, with the most entitled voice I could muster, “I want that!”
My mother glanced down at me and patted my head. “Not now,” she said. “I’m in a hurry.”
This infuriated me. How dare she dismiss my desires with such flippancy. Who did this woman think she was? I grabbed a handful of her shirt and yanked. “But I waaaant it!” I said. “I want it now! Right now!”
The look that came over my mother’s face was not the defeated, submissive expression that I’d hoped for. In fact, I had only seen this particular horrified grimace on one other occasion, during a Fourth of July barbeque, when she accidentally stepped in fresh dog shit while walking across a neighbor’s lawn. “That is just disgusting,” she’d said as she scraped the foul-smelling excrement off the bottom of her shoe with a pencil.
There were no pencils in sight this time, but the look my mother gave me insinuated that I, too, needed a good scraping. She bent down close to my ear and said quietly, “I said no. That is the end of this discussion. If you don’t like it, you can wait in the car.”
She stood up and apologized to the woman in the smock. “I’m sorry. He’s going through a phase.”
The woman waved her hand dismissively, as though shooing a fly. “I have five of them at home,” she said. “Believe me, I know how it is. They’re always going through a phase.”
The two women laughed, and my face burned. What was going on? They were supposed to fuss over me and attempt to gain my favor. What had happened to maternal instincts?
Sensing this was a pivotal moment in our relationship, I decided to call my mother’s bluff. Wait in the car, my butt. She was just showing off in front of her new friend, but I’d show her. I’d show the both of them.
With a long howl that could be heard all the way in the produce aisle, I turned and kicked the display case with my foot. I’d meant to topple the thing in dramatic fashion, but given that my foot was about the size of a Milano cookie, all I did was jiggle it a bit. “I want it! I want it! I want it!”
My mother rolled her eyes and excused herself.
“No problem,” said the woman in the smock. “You take care of business, honey.”
My mother is five-feet tall and weighs 95 pounds soaking wet, but she’s not exactly what you’d call a fragile woman. When she flung me over her shoulder like a bag of cat food, I was so surprised, I forgot to scream. We were through the automatic glass doors before I got out a good wail, and by then it was too late. She opened the car door, sat on the passenger’s seat, and placed me facedown across her lap.
“But you love me!” I bawled.
“Yes, that is true,” my mother said. And then she proceeded to spank me in the Safeway parking lot in front of the entire world.
It was only three swats, distributed lightly and without anger, and the tears that followed were formed from embarrassment, not pain.
“I don’t know what has gotten into you lately,” my mother said. “But I am very disappointed in your behavior. This is not the well-mannered little boy that I know. I hope you clean up your act soon, but if you don’t, I can do this as long as it takes.” Then she kissed me gently on the forehead and closed the car door.
After she was gone, I rubbed my skull vigorously to remove all traces of her kiss. The nerve of that woman, administering affection after nearly beating me to death. She would pay for what she’d done. I wasn’t ready to admit that I’d been in the wrong, and so I ignored the scene I had made in the store and focused on my punishment. I sprawled out on the backseat and placed my right hand on my forehead, palm-side up, pretending I was dying from heat exhaustion, even though it was a mild day and my mother had cracked the window before she left. When I shriveled up like a raisin, she’d be sorry. Then she would understand why a mother was supposed to give her child anything he asked for.
I remained dead until my mother returned with a bag of groceries. She placed the bag on the passenger’s seat and told me to buckle up. I did, but only after sulking first. My mother sighed and removed a Richie Rich comic book from the grocery bag. “You can read it after you’ve finished doing all your chores,” she said. “And not a moment sooner.”
I crossed my arms over my chest and stuck out my bottom lip. “That’s not even the right one,” I said. My mother rolled her eyes and drove us home.
Take a Look in Africa
January 13, 2012
Originally published in Boulder Weekly
February 2008
…
The man is making me uncomfortable.
He is 5’10”, approximately 160 lbs, 50ish, fashionable in that vague metrosexual way that’s common amongst middle-age males of a certain income level, brown hair with brush strokes of gray, avocado-green sweater, khaki pants, expensive-looking hiking shoes, designer glasses. He is the classic example of a prosperous American liberal. He probably attended a very good college, and at that college he probably majored in something practical — finance, botany, computer sciences — but he probably also enjoyed elective courses in Eastern philosophy and Latin American literature. He looks successful. He looks open minded. He looks like the type of person who listens to NPR.
Oh, and he’s white. Very very white.
It is difficult to ignore this fact, particularly because the man is dancing to live music played by a local Afropop band named the Bizung Family. It’s his dancing that is making me uncomfortable. If I had to choose a single word to describe the strange way he is contorting his body to the rhythm of the music, I would say “awkward.” There is a lot of thrusting going on in the pelvic region, accompanied by a great deal of head-bobbing and arm-flapping. He looks like a large, uncoordinated crane attempting to take flight for the very first time.
The Crane is not alone. There are approximately 45 members of the audience, and 90 percent of them are white. Three of the five band members are white. I am also white, just in case you’re wondering. There is nothing wrong with being white. It’s not a genetic flaw or a cultural disease; it is simply a racial classification used to define a group of humans with a common ancestry and a glaring lack of melanin. However, there is something slightly unnerving about a roomful of affluent, Anglo liberals dancing to African music, and I’m trying to figure out why.
One of the problems is that there is a language barrier between the artist and the audience. Mohammed Alidu, the lead singer/drummer/songwriter of the Bizung Family, is from the Dagbon region of Northern Ghana, and most of the songs are in his native tongue. The music is cheerful and energetic, but the lyrics are often heartbreaking. The white people smile and dance while Alidu sings, “Oh, what a struggle. Suffering. Starvation. / Come in liberation. / Take a look in Africa, take a look in Africa, take a look in Africa.”
This communication gap is one of the difficulties faced by international musicians who are attempting to create art that represents their culture while at the same time catering to a blossoming Western market. World music has become increasingly popular in the United States over the past 10 years, but some believe that popularity comes at a price. While some Afropop musicians have started singing in English in an effort to avoid confusion and boost album sales, others consider this too large a sacrifice. The Bizung Family has a few songs in English on their upcoming album, Land of Fire, but most are in Dagbani.
It is obvious from the beaming faces in the audience tonight that these listeners love the Bizung Family’s music. But it’s difficult to tell whether or not they understand the entire message. There is a cultural barrier that both sides want to cross, but the process is not as simple as it looks.
Aside from The Crane, most of the people on the dance floor are young women, college students, neo-hippies, with T-shirts that display various reggae bands and environmental slogans. The Earth is Our Mother. Clean Air, Clean Heart. They are currently facing one another in a small circle. Every once in a while, one of the young women will step inside the circle and, after receiving whoops of encouragement from her compatriots, proceed to dance solo to the music. The Crane hovers just outside this circle. He clearly wants to join in, but he is hesitant. As a modern male, he has been taught not to encroach upon female territory uninvited. The women are not purposefully trying to exclude The Crane. They either don’t notice he is there, or, like many women who are accustomed to dancing in clubs, they instinctively withdraw from strange dudes in order to avoid being unwillingly fondled.
My heart goes out to The Crane. Even though he looks ridiculous, I honestly think he is trying to connect with the music and culture in front of him — he just has no clue how to make that happen.
* * *
Connecting to people from other countries is nothing new for Alidu, who has been performing African music in various venues around the world for more than 12 years. When I asked Alidu whether or not he believed American audiences understood the meaning of his songs, he thought about the question for a while before answering.
“There is a lot of sadness in the world,” he finally said. “I want to bring happiness to people’s hearts. I want to share joy with my music, but also I want to speak the truth. It is not easy. When people dance, they are happy and that is good. It is good for the world. Music speaks to everyone, and I have to trust that the people will hear my message.”
This answer was kind of confusing. At first I thought he was talking in circles to avoid the question (this happens a lot in music journalism), but then I realized that Alidu actually has a completely different concept of music and instrumentation than I do. As a proud member of America’s Generation X, I have been taught that lyrics are the most important part of any song. Now, the lyrics don’t always have to be good (I’m a genie in a bottle / You gotta rub me the right way), they don’t even have to make sense (Get down, turn around, go to town, boot scoot boogie), but they do have to constitute the driving force of any chorus that comes on the radio. There is nothing wrong with loving good (or even bad) lyrics, but fixating on one aspect of music can sometimes desensitize listeners to the other facets of the art form. This is something that I hadn’t really thought about much until I started researching this article.
About a month ago, I interviewed Alidu at a dimly lit coffee shop on Pearl Street while Miles Davis played in the background, and it was a strangely Zen-like experience. I don’t want to get all New Agey and spiritual about it, but Alidu’s voice has a calm, almost-musical quality to it that is sort of hypnotizing. Part of it is his quiet tone, which makes you lean in close to hear him; part of it is his accent; but mostly it’s the careful, rhythmic manner in which he pronounces his words.
In essence, Alidu doesn’t talk — he sings. I know that last sentence makes me sound like a schoolgirl with a crush, but it’s true. If I didn’t bring a tape recorder with me, I would have missed half the interview. I spent most of the time listening to the sound of his voice and thinking about rainbows and puppy dogs.
But there’s more to Alidu’s metrical vocal cadence than the fact that it soothes stressed-out music journalists. His speech patterns are an indication of why he believes music can cross linguistic barriers. Alidu sings when he talks, and his drum talks when it sings.
Alidu is descended from the Bizung lineage of talking drum chiefs in Dagbon. The talking drums (and the technique used to play them) were invented by Alidu’s great great great grandfather, and they are designed to replicate the tones and rhythms of human speech. In Dagbon, master drummers like Alidu are not just entertainers; they are musicians, court historians and record keepers. Ancestry is very important to the Dagomba people, and family history is recorded in the rhythm patterns of the talking drums. Each family has a “proverb” that must be played by the master drummers at weddings, funerals, festivals and various other social events. A proverb is a short axiom that is chosen by the family, translated to the language of the talking drum by the master drummer, and used to praise the family name.
“It is a history,” said Alidu. “When I see some person, I might not know them, but I still know them with my drum and I play their family. It’s not something that we write down, but we all know it. When you play their drum song, you praise them to make them feel important and part of our culture.”
In Dagomba culture, the talking drum literally has a language of its own. Therefore, when Alidu says, “Music speaks to everyone…,” he is not merely being philosophical.
Of course, that doesn’t necessarily mean that everyone understands what the talking drums are saying — even in Dagbon, the general public is not fluent in the talking drum language — but it does indicate a form of artistic communication that differs from Western models. And that helps explain why Alidu can communicate with his audience in Boulder despite vast language and cultural barriers.
Sort of. I don’t know. This all sounds good on paper, but honestly, I don’t think I really understand the whole equation. There’s still something missing, and I can’t figure out what.
* * *
Meanwhile, The Crane is still dancing. Sweat is pouring off his pasty brow, but he’s still flapping those arms and thrusting that pelvis. Flap-flap-thrust. Flap-flap-thrust. It looks more like a calisthenics routine than a musical celebration, but he is determined to stay the course.
Two more African men have just walked onto the dance floor. They are friends of the band, and Alidu greets them from stage. Koffi Toudji is a large man with a smile almost as broad as his shoulders. His companion, Adjei Abankwah, is thin and angular, but in a hyper-athletic sort of way, like a marathon runner or a cyclist. The group of female dancers immediately makes room for the young men in their circle and encourages them to dance.
And they are good. Really good. Toudji is surprisingly graceful on his feet, and when he moves, the entire room seems to sway with his muscular frame. His dancing is fluid, deliberate, like the gentle rocking of a boat on calm waters. Toudji dances for a few minutes and then turns the floor over to his friend. Abankwah has the style and confidence of a professional dancer. He attacks the dance floor with leaps and twirls that are thrilling to watch. His performance seems to energize the band, and Alidu begins to pound out a scorching rhythm on his drum, eliciting smiles and cheers from the crowd.
The Crane is viewing all of this from outside the circle, and if possible, he looks even more alienated than before. His flapping doesn’t quite have the same gusto, and I wonder if watching these new dancers has made him aware of just how inelegant he looks.
The Crane’s deflated appearance makes me feel a bit alienated, as well. At first it was kind of amusing to watch him make a fool of himself on the dance floor, but throughout the course of the night, I’ve come to identify with the man. I like him. I hope he sticks around until the end of the show.
* * *
Another problem that concerns the Afropop phenomenon is that Americans don’t generally know much about African history. Granted, we don’t know much about European history, either, or Canadian history, or Middle Eastern history — and it probably wouldn’t kill us to brush up on U.S. history. But we seem particularly oblivious about Africa, and that ignorance allows us to turn a blind eye toward that part of the world. Afropop has deep historical roots that stretch all the way back to the murky waters of colonial tyranny and oppression. Anyone who seriously wants to understand Afropop needs to know at least something about where it comes from.
When many African countries gained independence from imperialist powers in the 1900s, they recovered a continent in shambles. There was poverty, war, disease. Modernization hit Africa hard, and it altered the economic and social structure almost overnight. Young men and women left their families and flocked to the cities seeking work. But life was hard in the cities, too. Desperate to make sense of the changing world, Africans turned to music for inspiration and expression. They began to combine traditional African styles with modern instruments and Western pop sounds to form a hybrid genre that could bridge the gap between the cultures. The music often contained upbeat rhythms and melodies, but the lyrics reflected the socio-political hardships of the times. This gave rise to an entire generation of rebellious artists who created music that educated and mobilized the populace.
The golden age of Afropop lasted 50 years, from approximately 1940 to 1990, and helped mold the perception of Africa both internally and abroad. Ironically, the recent decline in the popularity of Afropop on its home continent has coincided with its rise in the countries that once colonized Africa. There are now Afropop bands in almost every major city in the United States and in many European nations. White people across the globe are suddenly fascinated by the art form their ancestors helped create through acts of international oppression and violence. And here, it seems, we really get backed into a corner. Since Afropop is an art form forged out of the need to understand the horrors of colonialism and we (meaning Western culture representatives) are the colonizers of the modern age, it is sort of impossible and kind of insane to think that we could ever truly understand Afropop. And if we can’t truly comprehend the genre, how can we really borrow from it or appreciate it without becoming the colonizers once again? Quite a conundrum. It seems I have taken us straight into the heart of quagmire.
* * *
The Crane is tired. He has flapped his last flap, and now he is standing by himself watching the other dancers. I am tired, too. All the optimism and energy has been drained out of me. Trying to understand the convoluted relationship between post-colonial art and post-postmodern liberalism is no way to spend a Thursday night. I need to go home and turn off my brain. Drink a beer. Listen to some Garth Brooks lyrics. No thought required for that.
The Bizung Family launches into its final song. The Crane musters the energy for one last flap-flap-thrust routine. I look around for my coat.
Abankwah spots The Crane standing alone and motions for him to join the circle. The Crane shakes his head. It’s too late. The moment has passed. The Crane has closed himself off. Abankwah leaves the circle and walks over to The Crane with a huge smile on his face. He hesitates for a moment, possibly trying to figure out how he can get this middle-aged white man to let down his guard, then Abankwah playfully takes The Crane by the hand, pulls him in close and starts to waltz him around the room. The look on The Crane’s face is beyond mortification. He has no idea how to handle this turn of events. The audience cheers him on. The Crane blushes. Then he smiles. Then he starts to giggle. Soon, he is willingly gliding across the floor like Ginger Rogers in the arms of Fred Astaire. Alidu plays his talking drum.
Not to be outdone, Toudji looks around for another pathetic white dude to dance with. I realize too late that I am the only other pathetic white dude in the room. Before I can protest, he plucks me easily from my seat and drags me onto the dance floor. I am horrified. This is not part of the plan. I am supposed to sit in the corner and observe. I am supposed to be a serious journalist (or voyeur — whatever). I try to pull away, but his grip is tight. What the hell is happening? He begins to waltz me around the room against my will. I try to keep from stepping on his huge feet. This is ridiculous. He is holding me so close that I can feel his heartbeat. Thump-thump. Thump-thump. His feet are enormous. His hands are enormous. This man is like a mountain. Thump-thump. Thump-thump. The crowd cheers me on. I want to die. I have never been so embarrassed. Thump-thump. Thump-thump. The crowd cheers. I try to smile. Well, damn, it’s not so bad. Take a look in Africa. Thump-thump. Thump-thump. Abankwah twirls me like a ballerina. I giggle. Suddenly, everything seems so simple. Take a look in Africa. Thump-thump. Thump-thump. Is this all that we need to do? Could it really be this easy? Alidu plays his talking drum. Take a look in Africa. Thump-thump. Thump-thump. The Crane smiles at me. We smile at each other. Alidu plays his talking drum. Take a look in Africa. Thump-thump. Thump-thump. I can hear it. I can hear the drum. Take a look in Africa. Thump-thump. Take a look in Africa. Thump-thump. Take a look in Africa.