Women and Men (37 page)

Who
now? butts in the interrogator with apparently food in his mouth, torturing our words, and wondering with a blink of his eye, a flick of his tail, what it might mean that the American President was learning to embrace other men in public—

For "Who now?" hears in itself sometimes "What now? what next?" (that is, will the god or once and future goddess think of): but if the Who is Grace, where did our knowledge of her come from, for we are but relations: the answer is, "From her, from her," knowledge given up from her to us though power given’s pow’r received we learn she came one day to say because she knew it all her life and if, once in a Thorsday-afternoon kitchen (though not in
that
event legally penetrated, for history’s precision yields humor ‘bout it if no one else), or once by a Sunday-evening lake, she got enterred so against her will that for actual decades she ran her own industry of disseminating happy powers of herself among women like offspring of a brief but seminal fuck (you) times an organic friendly uncle (who styled himself itinerant, staked Yellowstone-ward either by National Parks Department or the Secretary of the Interior) who got inflamed by how a teenage girl alloyed a well-equipped (one-thirty-second) Pawnee-American kitchen, but soon after by a friend-of-the-family man in uniform lakeside to whom she did not have the heart, once locked onto, to holler the information that from a point of "no return" as was said of an innocent wartime bottle with the neck broken off, the power she was being given was a certificate certifying that she had been raped long before she saw a work of art that proved all that carrying-on called (scream it jokewise in the shower)
rape
didn’t have to be entry for whether there’s a difference between up-against-the-kitchen-sink Uncle Walter’s hand coming down behind to clamp around in front thanks to his extensible wrist-watched wrist and (hard by the shore of a manmade lake) that other man that soldier’s gentleness that just got going going and hurt only in (a) one lower vertebra where the experience was ever after permanently housed and (b) her heart that got scared into a death she years later knew had been given her by the goddess to come back from like end we know by seeing it from the far side in each event she got raped without the
word
"rape" luckily so she could only use it as a growing/learning experience (words, words, words, you can stuff ‘em) until one year she found herself a center of once many distances, now all one by fiat (hers), here in a defurnished apartment breathing
tragedy out
of the trapped women who came to her and
life in
—into such formal closets of unused amazement (nee resentment, nee goodness, nee unpaid labor divided by that unwritten chronicle of come-come—or cum-cum) that one day when the children are grown we could just as well come out of the closet and check it out if when we do we leave our gowns lay where Jesus hung them or was hung whether or not Grace could prove not just to the satisfaction of those lives she helped but to her own mysteriously distant satisfaction that Jesus could have enriched the incarnation by getting into being woman too— a thought she had on the plane east—an original thought till years later she recalled her grandmother (somehow, she was sure,
not
non-orgasmic) who heard a dime-museum orator in the nineties preach about money and economics
and
claim we were all compound reincarnations from the caldron of former souls—it stayed with Grace:

—came out of the West, never imagining that beyond the general shape of her future husband quickly filled by one Lou (his index finger in 1950 held down upon the tilted shaker’s silver cup) was a "starreen" role in the very history she sprung out of her own refrigerator one wonderful, scary morning some years later aforementioned, yes New York cliff dweller that she stayed (leaving Lou by kicking him out) but restructured, now noisily now quietly and gently, into what her idea of history told her had always been—before Mesopotamia (wherever in the brain’s zodiac
that
was) and the flattening of the goddess by all her consorts who rolled and positioned themselves into one economy-size husband—oh before all these and more, before American Indian Pakulpota, herself the nurturing world of her own sacred stories, got bloody fucked by the gore-horned Greek goat of Grace’s birthday sign—before all these flowed into the pregnant forms that, suddenly that breakthrough morning in the kitchen like her heart in her mouth, bulged into being—which was the matriarchal force that can bring together and bind and renew you (hear also, in song, "Shampoo you") come again upon the Earth to supplant Dad’s power vac (read
P-V sex)
through whose nervy dispersals and non-orgasmic romps the balling patriarchy (if we may speak
for
Grace) disarms all risks abutting Dad’s Pad.

Receptive mixed bloods, we nonetheless find not the siwash cheese smoked roe man-hour (-like) truth-surplus we’re logging every damn bastard day, drinking Kickapoo Juice to change toward human, something more doing our potatoes in Seneca Oil, chewing our peanut-spiked Chiclets, gargling with whole pineapples, barking our noses on Ponderosas to try their chocolate scent in the midnight divorce and marriage ceremony of the late century in question, and (far) above rich deposits of coal, steaming our peppers, our squash, our grasshoppers, our tobacco, and our beans upon a bed of long-fiber cotton, while to really understand this Indian meal, we bounce a rubber ball fifty times without thinking
succotash,
and watch our joint muscles relax with a curare aperiplus trying in the midst of our silence at day’s end to recall through saying the full name of a sacred laxative we meant to pry away from the Indians before they upped their prices (though we will break it down in the lab, name or no name). But think only of corn—if potatoes are your nemesis—think but of corn to remember what we didn’t know we knew, that half our world crops were tamed first by proven red-blooded American Indians. Think but of the vast reserves of reservation taming all but, say, barbed bulbs of cactus whose babies, it stands to reason, are baby cactus (if the Indians, who like the technologists and the economists feeling technological/economical problems require technological economical solutions, feel Indian problems require Indian solutions, would only
export
these baby cactuses to the diva’s favorite Mexican restaurant in New York, pricklies depilitated! There it is possible for a small, once-dusty, highly metabolized correspondent-woman to sit at a nearby table thinking she actually hears all that half-conscious Navajo landscape dreaming of great planted fields out of the letter Flick read her—and she has shared a veritable granary of information at Grace Kimball’s loosely structured Body-Self Workshop (where she’s found that all the women who stayed at home while she was in South Vietnam bear with her nonetheless strange kinships) and while she doesn’t know that James Mayn (personally unknown to her) in the line of work Stateside took a story off her flown-in tape of a self-incinerating Buddhist monk with commentary (hers), she does know this very newsman’s daughter Flick, and hears his voice in Flick’s quiet, ironic, loving one reading Dad’s letter, and . . .
women,
she is starting to think, have seemed in ordinary social contacts lately more substantial than men by and large.

Flick works in Washington, boards her absent boyfriend’s motorcycle, but drives reluctantly (and parks) a great old white sedan given her by her father. She read to the correspondent-woman a letter her father wrote her from The Future (as he headed it) postmarked Farmington, New Mexico, claiming for that landscape this very dream of great planted fields, as if—as if—and our small but growing woman ignoring the well-known mezzo at a nearby table talking Spanish with a broad-faced, dark-mustached, elegant-lapeled male who listens to the diva beyond her words and into her following silence, lovers without question—the correspondent-woman chews a moist, slick baby cactus, moving it around with her tongue, and suddenly she has it! The way Flick’s father talks about that western landscape it’s as if
he
were—but she has lost it ... he were what? She can’t think?, is this being a woman? can only recall his written words in their imagined sounds read by his daughter Flick who found "kind of irrelevant" his response to what she had written him (God they had a good relationship, didn’t they?) about that strangely sophisticated South American country most distinct for us for being almost not there—2,500 miles long from Peru to the Pole and a quarter of an inch wide, though a thousand feet deep and now most "tragic," the daughter had written—what "we" did to Chile (cut off spare parts for trucks, paid the truck owners’ confederation per diem to strike, and then reported it as a
workers’
strike): to which her father rather rambled on (yet not long-windedly—how was that?) about ‘69 and asking a well-heeled German-Chilean beekeeper in Temuco what was going to happen. Answer: if Nixon could be elected last year, Allende the good medical doctor can be elected next year. (You mean . . . ?) That both have been working toward their presidencies for years. (But what will happen if Allende squeaks in?) Listen, the only way for Washington to win this one is for Chile as a whole to win. The beekeeper whose parents came from Germany in ‘45 asked if Mayn was CIA but figured the CIA had other interests than a beekeeper’s father years ago. The beekeeper, whose money came from lumber and brewing, now has just the bees down here in the South, two houses, two hundred acres, two cows, a huge, exact, and green vegetable garden. (What will Dr. Allende do if he gets in, and are you for him?) The only Alliance for Progress will be Chileans with Chileans. (And will he stand his enemies up against a wall?) Is that what doctors do in the United States? (But he is an economist as well.) Allende has said what he will do.

O.K., we know how vulnerable we are to the interrogator and his or her questions; but now, in whatever garb, reverse-collar clerical asking us to confess, or mufti, or period, or (ostensibly to infiltrate certain groups in the big cities) nude, he now does not after all ask if by "kinships" the correspondent-woman means that the other workshop women have bodies like hers
or
in the local or non-statutory sense are governed at some distance by their mothers’ own trapped dominance and will be until they become their mothers; but instead, the interrogator asks verbatim: "The so-called newsman Mayn coded an eastbound message to his daughter ‘The Future’; she works in an agency in Washington; he has been observed watching the Manhattan apartment house if not the very windows of a former national in whom we too are interested, while Mayn’s people in New Jersey we know accumulated if not proliferated a standard military sidearm at least from the early 1890s on, but possibly since the Mexican War a decade after the founding of the family’s weekly newspaper now defunct—so, is Mayn armed?"

We found we counted on our bodies to tell us even what words we were to know. Until we learned too late (which is our life’s
apparent
time), that the bodies had not been
ours
and that we some of us were mainly metabolism mapping live the processing of foods and their absorption into time in persons who now had
gone!
Leaving us a metabolism working away with violent good cheer but with no body to prove it was our thing—our thing to change. For which—O.K.—Let’s change our things (we suddenly recall our mother said as we all came in in the days when metabolism was relatively unknown and we called our bodies our own and they came running until now).

But now, with no breath because no breather since the breather had gone away, we went on metabolizing; yet found limbs for our curves, fresh eyes for our would-be heads to gather round. Yet this had always gone on and was life’s answer to growth and we would hang in there separately or together, a thrust without an Eiffel to throw it, sometimes a will to stow book and torch in a backpack to keep our hands free for the road—yet with only great, locked-pelvis Lady Liberty available to us for body at the time.

From behind us, the question earmarked for us resonates and—
whung
—bends, so that, as sound, it acquires a shadow, a sound shadow resembling to angels a very ear, though an ear lighted by such inward sources the unknown brain deep buried there weighs its own visiting angels right as they shed from it yet to busy people imperceptibly imprinted; so comes that old lack or gap between what we’re experiencing and us it’s sad to say now that we have said it.

So that if the question with its overstress on Mayn as a belligerent warrior finds a way around us, the very way so hugs our shape that it threatens to describe us. But abstraction already introduced through the new painlessness of torture into us by the undivided labor of our questioner doubling as persuader opens up in us more than we knew existed yet no more than what we didn’t know we had in us. But comes a new problem: the torture of dividing right down to the bone our collective member (with its memberhood): a torture aimed at making unforgettable the information that comes
with
the torture, as when the slitting and splitting from root to bulb, vein to internally (urethrally) splinted stalk, of the youthful Indian penis (or peenis) followed by enforced blood-squatting above a fire was meant to make the male never ever forget whatever the point of it all was—his puberty, his father’s rivalry, his own unguessed vagina-envy—whereas our torture in the painlessness of its abstraction receives the interrogator’s question about Mayn only to drop the words through us first in the form of a question about a man or Man’s proliferated arms then into a dozen other questions negotiating the passage of what we might have known we had in us.
Passage?
(read
wormhole,
read
wind-tunnel,
read
zero gravity chamber,
read
time baffle,
so long as you kids
read
).

Questions we mean such as Why does anyone, woman or man, wish to go armed? or take the question of suicide in general, for instance sending or leaving an irate message in the form of suicide to the effect that for years, damn you, messages have not gotten through. Yet whadda you know, the abstracting of our collective member falling pain-proof through the shadow of the sound we would have made if we would suffer conventionally finds in its very thought a breakthrough as real as "the future we already remember we’re in, babe," said Grace Kimball some years beyond her divorced marriage in the month of a thousand reasons and one unrehearsed rhyme given the women who came to know her why first and foremost they had themselves, and not to blame.