Realization

Passages

Every passage tagged with this emotion in the Vela corpus. Search the body text, narrow by source or register, click through to a book’s profile to see how the passage sits with the rest of the work.

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• From Educated (2018)

  So I put it in writing. Then this other story appeared. There was no waiting, it insists. The chopper was called right away. I’d be lying if I said these details are unimportant, that the “big picture” is the same no matter which version you believe. These details matter. Either my father sent Luke down the mountain alone, or he did not; either he left Shawn in the sun with a serious head injury, or he did not. A different father, a different man, is born from those details. I don’t know which account of Shawn’s fall to believe. More remarkably, I don’t know which account of Luke’s burn to believe, and I was there. I can return to that moment. Luke is on the grass. I look around me. There is no one else, no shadow of my father, not even the idea of him pushing in on the periphery of my memory. He is not there. But in Luke’s memory he is there, laying him gently in the bathtub, administering a homeopathic for shock. What I take from this is a correction, not to my memory but to my understanding. We are all of us more complicated than the roles we are assigned in the stories other people tell. This is especially true in families. When one of my brothers first read my account of Shawn’s fall, he wrote to me: “I can’t imagine Dad calling 911. Shawn would have died first.” But maybe not. Maybe, after hearing his son’s skull crack, our father was not the man we thought he would be, and assumed he had been for years after. I have always known that my father loves his children and powerfully; I have always believed that his hatred of doctors was more powerful. But maybe not. Maybe, in that moment, a moment of real crisis, his love subdued his fear and hatred both. Maybe the real tragedy is that he could live in our minds this way, in my brother’s and mine, because his response in other moments—thousands of smaller dramas and lesser crises—had led us to see him in that role. To believe that should we fall, he would not intervene. We would die first. We are all more complicated than the roles we are assigned in stories. Nothing has revealed that truth to me more than writing this memoir—trying to pin down the people I love on paper, to capture the whole meaning of them in a few words, which is of course impossible. This is the best I can do: to tell that other story next to the one I remember. Of a summer day, a fire, the scent of charred flesh, and a father helping his son down the mountain. Further ReadingSome readers of this book may also find themselves struggling to think through difficult family or personal situations. If that is you, below is a list of books, poems, and lectures that helped me. Perhaps they will help you, too.

• From Educated (2018)

  I had retreated, fled across an ocean and allowed my father to tell my story for me, to define me to everyone I had ever known. I had conceded too much ground—not just the mountain, but the entire province of our shared history. It was time to go home. [image "Chapter 39 Watching the Buffalo" file=Image00041.jpg] It was spring when I arrived in the valley. I drove along the highway to the edge of town, then pulled over at the drop-off overlooking the Bear River. From there I could look out over the basin, a patchwork of expectant fields stretching to Buck’s Peak. The mountain was crisp with evergreens, which were luminous set against the browns and grays of shale and limestone. The Princess was as bright as I’d ever seen her. She stood facing me, the valley between us, radiating permanence. The Princess had been haunting me. From across the ocean I’d heard her beckoning, as if I were a troublesome calf who’d wandered from her herd. Her voice had been gentle at first, coaxing, but when I didn’t answer, when I stayed away, it had turned to fury. I had betrayed her. I imagined her face contorted with rage, her stance heavy and threatening. She had been living in my mind like this for years, a stone deity of contempt. But seeing her now, standing watch over her fields and pastures, I realized that I had misunderstood her. She was not angry with me for leaving, because leaving was a part of her cycle. Her role was not to corral the buffalo, not to gather and confine them by force. It was to celebrate their return. —I BACKTRACKED A QUARTER mile into town and parked beside Grandma-over-in-town’s white picket fence. In my mind it was still her fence, even though she didn’t live here anymore: she had been moved to a hospice facility near Main Street. I had not seen my grandparents in three years, not since my parents had begun telling the extended family that I was possessed. My grandparents loved their daughter. I was sure they had believed her account of me. So I had surrendered them. It was too late to reclaim Grandma—she was suffering from Alzheimer’s and would not have known me—so I had come to see my grandfather, to find out whether there would be a place for me in his life. We sat in the living room; the carpet was the same crisp white from my childhood. The visit was short and polite. He talked about Grandma, whom he had cared for long after she ceased to recognize him. I talked about England. Grandpa mentioned my mother, and when he spoke of her it was with the same look of awe that I had seen in the faces of her followers. I didn’t blame him. From what I’d heard, my parents were powerful people in the valley.

• From Educated (2018)

  The calculation was not made with reference to vast historical or geological shifts—the fall of civilizations, the erosion of mountains. It was measured in the wrinkling of human flesh. In the lines on my mother’s face. The next name was Martin Luther King Jr. I had never seen his face before, or heard his name, and it was several minutes before I understood that Dr. Kimball didn’t mean Martin Luther, who I had heard of. It took several more minutes for me to connect the name with the image on the screen—of a dark-skinned man standing in front of a white marble temple and surrounded by a vast crowd. I had only just understood who he was and why he was speaking when I was told he had been murdered. I was still ignorant enough to be surprised. —“ OUR NIGGER’S BACK!” I don’t know what Shawn saw on my face—whether it was shock, anger or a vacant expression. Whatever it was, he was delighted by it. He’d found a vulnerability, a tender spot. It was too late to feign indifference. “Don’t call me that,” I said. “You don’t know what it means.” “Sure I do,” he said. “You’ve got black all over your face, like a n—r!” For the rest of the afternoon—for the rest of the summer—that was what he called me. I’d answered to it a thousand times before with indifference. Now, I was alive to it. I couldn’t articulate how the name made me feel. Shawn had meant it to humiliate me, to lock me in time, into an old idea of myself. But far from fixing me in place that word transported me. Every time he said it—“Hey N—r, raise the boom” or “Fetch me a level, N—r”—I returned to the university, to that auditorium, where I had watched human history unfold and wondered at my place in it. The stories of Emmett Till, Rosa Parks and Martin Luther King were called to my mind every time Shawn shouted at me to move to the next row. I saw their faces superimposed on every purlin Shawn welded into place that summer, so that by the end of it, I had finally begun to grasp something that should have been immediately apparent: that someone had opposed the great march toward equality; someone had been the person from whom freedom had to be wrested. I did not think of my brother as that person; I doubt I will ever think of him that way. But something had shifted nonetheless. I had started on a path of awareness, had perceived something elemental about my brother, my father, myself. I had discerned the ways in which we had been sculpted by a tradition given to us by others, a tradition of which we were either willfully or accidentally ignorant.

• From Educated (2018)

  The family was now destitute; there was no money to send Anna to her fiancé, to the marriage she had given up. Anna was a financial burden on her father, so a bishop persuaded her to marry a rich farmer as his second wife. His first wife was barren, and she flew into a jealous rage when Anna became pregnant. Anna worried the first wife might hurt her baby, so she returned to her father, where she gave birth to twins, though only one would survive the harsh winter on the frontier. Mark was still waiting. Then he gave up and mumbled the words I was supposed to say, that he didn’t understand fully, but that he knew polygamy was a principle from God. I agreed. I said the words, then braced myself for a wave of humiliation—for that image to invade my thoughts, of me, one of many wives standing behind a solitary, faceless man—but it didn’t come. I searched my mind and discovered a new conviction there: I would never be a plural wife. A voice declared this with unyielding finality; the declaration made me tremble. What if God commanded it? I asked. You wouldn’t do it, the voice answered. And I knew it was true. I thought again of Anna Mathea, wondering what kind of world it was in which she, following a prophet, could leave her lover, cross an ocean, enter a loveless marriage as a second mistress, then bury her first child, only to have her granddaughter, in two generations, cross the same ocean an unbeliever. I was Anna Mathea’s heir: she had given me her voice. Had she not given me her faith, also? —I WAS PUT ON A SHORT LIST for the Gates scholarship. There would be an interview in February in Annapolis. I had no idea how to prepare. Robin drove me to Park City, where there was an Ann Taylor discount outlet, and helped me buy a navy pantsuit and matching loafers. I didn’t own a handbag so Robin lent me hers. Two weeks before the interview my parents came to BYU. They had never visited me before, but they were passing through on their way to Arizona and stopped for dinner. I took them to the Indian restaurant across the street from my apartment. The waitress stared a moment too long at my father’s face, then her eyes bulged when they dropped to his hands. Dad ordered half the menu. I told him three mains would be enough, but he winked and said money was not a problem. It seemed the news of my father’s miraculous healing was spreading, earning them more and more customers. Mother’s products were being sold by nearly every midwife and natural healer in the Mountain West. We waited for the food, and Dad asked about my classes. I said I was studying French. “That’s a socialist language,” he said, then he lectured for twenty minutes on twentieth-century history.

• From Educated (2018)

  I hesitated for a moment over the keyboard—struck by a premonition that this was information I might regret knowing—then typed “Ruby Ridge” into the browser. According to Wikipedia, Ruby Ridge was the site of a deadly standoff between Randy Weaver and a number of Federal agencies, including the U.S. Marshals Service and the FBI. The name Randy Weaver was familiar, and even as I read it I heard it falling from my father’s lips. Then the story as it had lived in my imagination for thirteen years began replaying in my mind: the shooting of a boy, then of his father, then of his mother. The Government had murdered the entire family, parents and children, to cover up what they had done. I scrolled past the backstory to the first shooting. Federal agents had surrounded the Weaver cabin. The mission was surveillance only, and the Weavers were unaware of the agents until a dog began to bark. Believing the dog had sensed a wild animal, Randy’s fourteen-year-old son, Sammy, charged into the woods. The agents shot the dog, and Sammy, who was carrying a gun, opened fire. The resulting conflict left two dead: a federal agent and Sammy, who was retreating, running up the hill toward the cabin, when he was shot in the back. I read on. The next day, Randy Weaver was shot, also in the back, while trying to visit his son’s body. The corpse was in the shed, and Randy was lifting the latch on the door, when a sniper took aim at his spine and missed. His wife, Vicki, moved toward the door to help her husband and again the sniper opened fire. The bullet struck her in the head, killing her instantly as she held their ten-month-old daughter. For nine days the family huddled in the cabin with their mother’s body, until finally negotiators ended the standoff and Randy Weaver was arrested. I read this last line several times before I understood it. Randy Weaver was alive? Did Dad know? I kept reading. The nation had been outraged. Articles had appeared in nearly every major newspaper blasting the government’s callous disregard for life. The Department of Justice had opened an investigation, and the Senate had held hearings. Both had recommended reforms to the rules of engagement, particularly concerning the use of deadly force. The Weavers had filed a wrongful death suit for $200 million but settled out of court when the government offered Vicki’s three daughters $1 million each. Randy Weaver was awarded $100,000 and all charges, except two related to court appearances, were dropped. Randy Weaver had been interviewed by major news organizations and had even co-written a book with his daughter. He now made his living speaking at gun shows. If it was a cover-up, it was a very bad one. There had been media coverage, official inquiries, oversight. Wasn’t that the measure of a democracy?

• From Educated (2018)

  The skin on his lower face had regrown, but it was thin and waxy, as if someone had taken sandpaper and rubbed it to the point of transparency. His ears were thick with scars. He had thin lips and his mouth drooped, giving him the haggard appearance of a much older man. But it was his right hand, more than his face, that drew stares: each finger was frozen in its own pose, some curled, some bowed, twisting together into a gnarled claw. He could hold a spoon by wedging it between his index finger, which bowed upward, and his ring finger, which curved downward, but he ate with difficulty. Still, I wondered whether skin grafts could have achieved what Mother had with her comfrey and lobelia salve. It was a miracle, everyone said, so that was the new name they gave Mother’s recipe: after Dad’s burn it was known as Miracle Salve. At dinner my first night on the peak, Dad described the explosion as a tender mercy from the Lord. “It was a blessing,” he said. “A miracle. God spared my life and extended to me a great calling. To testify of His power. To show people there’s another way besides the Medical Establishment.” I watched as he tried and failed to wedge his knife tightly enough to cut his roast. “I was never in any danger,” he said. “I’ll prove it to you. As soon as I can walk across the yard without near passing out, I’ll get a torch and cut off another tank.” The next morning when I came out for breakfast, there was a crowd of women gathered around my father. They listened with hushed voices and glistening eyes as Dad told of the heavenly visitations he’d received while hovering between life and death. He had been ministered to by angels, he said, like the prophets of old. There was something in the way the women looked at him. Something like adoration. I watched the women throughout the morning and became aware of the change my father’s miracle had wrought in them. Before, the women who worked for my mother had always approached her casually, with matter-of-fact questions about their work. Now their speech was soft, admiring. Dramas broke out between them as they vied for my mother’s esteem, and for my father’s. The change could be summed up simply: before, they had been employees; now they were followers. The story of Dad’s burn had become something of a founding myth: it was told over and over, to newcomers but also to the old. In fact, it was rare to spend an afternoon in the house without hearing some kind of recitation of the miracle, and occasionally these recitations were less than accurate. I heard Mother tell a room of devoted faces that sixty-five percent of Dad’s upper body had been burned to the third degree. That was not what I remembered.

• From Shoe Dog: A Memoir by the Creator of Nike (2016)

  More than equity, more than liquidity, that’s what a man needs. I wished I had more. I wished I could borrow some. But confidence was cash. You had to have some to get some. And people were loath to give it to you. Another revelation came that summer via another magazine. Flipping through Fortune I spotted a story about my former boss in Hawaii. In the years since I’d worked for Bernie Cornfeld and his Investors Overseas Services, he’d become even richer. He’d abandoned Dreyfus Funds and begun selling shares in his own mutual funds, along with gold mines, real estate, and sundry other things. He’d built an empire, and as all empires eventually do it was now crumbling. I was so startled by news of his downfall that I dazedly turned the page and happened on another article, a fairly dry analysis of Japan’s newfound economic power. Twenty-five years after Hiroshima, the article said, Japan was reborn. The world’s third-largest economy, it was taking aggressive steps to become even larger, to consolidate its position and extend its reach. Besides simply outthinking and outworking other countries, Japan was adopting ruthless trade policies. The article then sketched the main vehicle for these trade policies, Japan’s hyper-aggressive sosa shoga . Trading companies. It’s hard to say exactly what those first Japanese trading companies were. Sometimes they were importers, scouring the globe and acquiring raw materials for companies that didn’t have the means to do so. Other times they were exporters, representing those same companies overseas. Sometimes they were private banks, providing all kinds of companies with easy terms of credit. Other times they were an arm of the Japanese government. I filed away all this information. For a few days. And the next time I went down to First National, the next time Wallace made me feel like a bum, I walked out and saw the sign for Bank of Tokyo. I’d seen that sign a hundred times before, of course, but now it meant something different. Huge pieces of the puzzle fell into place. Dizzy, I walked directly across the street, straight into the Bank of Tokyo, and presented myself to the woman at the front desk. I said I owned a shoe company, which was importing shoes from Japan, and I wanted to speak with someone about doing a deal. Like the madam of a brothel, the woman instantly and discreetly led me to a back room. And left me. After two minutes a man walked in and sat down very quietly at the table. He waited. I waited. He continued waiting. Finally I spoke. “I have a company,” I said. “Yes?” he said. “A shoe company,” I said. “Yes?” he said. I opened my briefcase. “These are my financial statements. I’m in a terrible bind. I need credit.

• From H Is for Hawk (2014)

  I think of White’s list of things and what a strange, sad ending it is. I swear to myself, standing there with the book open in my hand, that I will not ever reduce my hawk to a hieroglyph, an historical figure or a misremembered villain. Of course I won’t. I can’t. Because she is not human. Of all the lessons I’ve learned in my months with Mabel this is the greatest of all: that there is a world of things out there – rocks and trees and stones and grass and all the things that crawl and run and fly. They are all things in themselves, but we make them sensible to us by giving them meanings that shore up our own views of the world. In my time with Mabel I’ve learned how you feel more human once you have known, even in your imagination, what it is like to be not. And I have learned, too, the danger that comes in mistaking the wildness we give a thing for the wildness that animates it. Goshawks are things of death and blood and gore, but they are not excuses for atrocities. Their inhumanity is to be treasured because what they do has nothing to do with us at all. I put White’s book on the shelves, make myself a cup of tea. I’m in a contemplative mood. I’d brought the hawk into my world and then I pretended I lived in hers. Now it feels different: we share our lives happily in all their separation. I look down at my hands. There are scars on them now. Thin white lines. One is from her talons when she’d been fractious with hunger; it feels like a warning made flesh. Another is a blackthorn rip from the time I’d pushed through a hedge to find the hawk I’d thought I’d lost. And there were other scars, too, but they were not visible. They were the ones she’d helped mend, not make. 30 The moving earth It is 27 February, and I’m feeling distinctly wobbly. Tomorrow I’ll be driving Mabel to my friend Tony’s house. He’s a very old friend of mine, a gifted falconer and a deeply generous man. He lives with his family in a little lemon-coloured house in the flat lands of south Suffolk half an hour from the sea. I’m looking forward to seeing him but am wobbly all the same, because this will not be a flying visit for Mabel. Tony’s giving Mabel a spare aviary for the moulting season. Tomorrow I’ll be driving back here and leaving her behind.

• From Educated (2018)

  I wonder now if the day I set out to steal that tax return wasn’t the first time I left home to go to Buck’s Peak. That night I had entered my father’s house as an intruder. It was a shift in mental language, a surrendering of where I was from. My own words confirmed it. When other students asked where I was from, I said, “I’m from Idaho,” a phrase that, as many times as I’ve had to repeat it over the years, has never felt comfortable in my mouth. When you are part of a place, growing that moment in its soil, there’s never a need to say you’re from there. I never uttered the words “I’m from Idaho” until I’d left it. [image "Chapter 24 A Knight, Errant" file=Image00026.jpg] I had a thousand dollars in my bank account. It felt strange just to think that, let alone say it. A thousand dollars. Extra. That I did not immediately need. It took weeks for me to come to terms with this fact, but as I did, I began to experience the most powerful advantage of money: the ability to think of things besides money. My professors came into focus, suddenly and sharply; it was as if before the grant I’d been looking at them through a blurred lens. My textbooks began to make sense, and I found myself doing more than the required reading. It was in this state that I first heard the term bipolar disorder. I was sitting in Psychology 101 when the professor read the symptoms aloud from the overhead screen: depression, mania, paranoia, euphoria, delusions of grandeur and persecution. I listened with a desperate interest. This is my father, I wrote in my notes. He’s describing Dad . A few minutes before the bell rang, a student asked what role mental disorders might have played in separatist movements. “I’m thinking of famous conflicts like Waco, Texas, or Ruby Ridge, Idaho,” he said. Idaho isn’t famous for many things, so I figured I’d have heard of whatever “Ruby Ridge” was. He’d said it was a conflict. I searched my memory, trying to recall if I’d ever heard the words. There was something familiar in them. Then images appeared in my mind, weak and distorted, as if the transmission were being disrupted at the source. I closed my eyes and the scene became vivid. I was in our house, crouching behind the birchwood cabinets. Mother was kneeling next to me, her breath slow and tired. She licked her lips and said she was thirsty, then before I could stop her she stood and reached for the tap. I felt the tremor of gunfire and heard myself shout. There was a thud as something heavy fell to the floor. I moved her arm aside and gathered up the baby. The bell rang. The auditorium emptied. I went to the computer lab.

• From Educated (2018)

  But there was no Buck’s Peak. During the day, Buck’s Peak was all there was—that and the site in Blackfoot. Shawn and I spent the better part of a week making purlins to finish the barn roof. We used a machine the size of a mobile home to press them into a Z shape, then we attached wire brushes to grinders and blasted away the rust so they could be painted. When the paint was dry we stacked them next to the shop, but within a day or two the wind from the peak had covered them in black dust, which turned to grime when it mixed with the oils on the iron. Shawn said they had to be washed before they could be loaded, so I fetched a rag and a bucket of water. It was a hot day, and I wiped beads of sweat from my forehead. My hairband broke. I didn’t have a spare. The wind swept down the mountain, blowing strands in my eyes, and I reached across my face and brushed them away. My hands were black with grease, and each stroke left a dark smudge. I shouted to Shawn when the purlins were clean. He appeared from behind an I-beam and raised his welding shield. When he saw me, his face broke into a wide smile. “Our N—r’s back!” he said. —THE SUMMER SHAWN AND I had worked the Shear, there’d been an afternoon when I’d wiped the sweat from my face so many times that, by the time we quit for supper, my nose and cheeks had been black. That was the first time Shawn called me “N—r.” The word was surprising but not unfamiliar. I’d heard Dad use it, so in one sense I knew what it meant. But in another sense, I didn’t understand it as meaning anything at all. I’d only ever seen one black person, a little girl, the adoptive daughter of a family at church. Dad obviously hadn’t meant her. Shawn had called me N—r that entire summer: “N—r, run and fetch those C-clamps!” or “It’s time for lunch, N—r!” It had never given me a moment’s pause. Then the world had turned upside down: I had entered a university, where I’d wandered into an auditorium and listened, eyes wide, mind buzzing, to lectures on American history. The professor was Dr. Richard Kimball, and he had a resonant, contemplative voice. I knew about slavery; I’d heard Dad talk about it, and I’d read about it in Dad’s favorite book on the American founding. I had read that slaves in colonial times were happier and more free than their masters, because the masters were burdened with the cost of their care. That had made sense to me. The day Dr. Kimball lectured on slavery, he filled the overhead screen with a charcoal sketch of a slave market. The screen was large; as in a movie theater it dominated the room. The sketch was chaotic.

• From Educated (2018)

  She had been living in my mind like this for years, a stone deity of contempt. But seeing her now, standing watch over her fields and pastures, I realized that I had misunderstood her. She was not angry with me for leaving, because leaving was a part of her cycle. Her role was not to corral the buffalo, not to gather and confine them by force. It was to celebrate their return. —I BACKTRACKED A QUARTER mile into town and parked beside Grandma-over-in-town’s white picket fence. In my mind it was still her fence, even though she didn’t live here anymore: she had been moved to a hospice facility near Main Street. I had not seen my grandparents in three years, not since my parents had begun telling the extended family that I was possessed. My grandparents loved their daughter. I was sure they had believed her account of me. So I had surrendered them. It was too late to reclaim Grandma—she was suffering from Alzheimer’s and would not have known me—so I had come to see my grandfather, to find out whether there would be a place for me in his life. We sat in the living room; the carpet was the same crisp white from my childhood. The visit was short and polite. He talked about Grandma, whom he had cared for long after she ceased to recognize him. I talked about England. Grandpa mentioned my mother, and when he spoke of her it was with the same look of awe that I had seen in the faces of her followers. I didn’t blame him. From what I’d heard, my parents were powerful people in the valley. Mother was marketing her products as a spiritual alternative to Obamacare, and she was selling product as fast as she could make it, even with dozens of employees. God had to be behind such a wondrous success, Grandpa said. My parents must have been called by the Lord to do what they have done, to be great healers, to bring souls to God. I smiled and stood to go. He was the same gentle old man I remembered, but I was overwhelmed by the distance between us. I hugged him at the door, and gave him a long look. He was eighty-seven. I doubted whether, in the years he had left, I would be able to prove to him that I was not what my father said I was, that I was not a wicked thing. —TYLER AND STEFANIE LIVED a hundred miles north of Buck’s Peak, in Idaho Falls. It was there I planned to go next, but before leaving the valley, I wrote my mother. It was a short message. I said I was nearby and wanted her to meet me in town. I wasn’t ready to see Dad, I said, but it had been years since I’d seen her face. Would she come? I waited for her reply in the parking lot at Stokes.

• From City of Night (1963)

  But I went into the army. I didn’t tell anyone except my immediate family—and I burned most of what I had written, except for Pablo!. I had been gone only a few weeks when my father died and I returned to El Paso. The rest of that time of my life in the army is as “unreal” as an attached memory, with the exception of “leave time” in Paris. I went in a private and came out a private. Released, I went to New York to enroll in Columbia University. Instead, I discovered the world of Times Square. My life assumed this pattern: I would invade the streets and live within their world eagerly; then I would flee, get a job, walk out of it—and return to the waiting streets like a repentant lover eager to make up, with added intensity, for lost moments. At the New School for Social Research, I began another novel, unfinished, The Witch of El Paso, about my dear great-aunt, Tía Ana, who had “deer eyes” and magical powers. Soon I extended my “streetworld” across the country. In El Paso, a letter arrived from Don Allen, one of the editors of Evergreen Review, in response to my story-letter, “Mardi Gras”; he admired it and indicated it was being strongly considered for publication. Was it, perhaps, a part of a novel? he asked. I had never intended to write about the world I had found first on Times Square. “Mardi Gras” for me remained a letter. But thinking this might assure publication of the story, I answered, oh, yes, indeed, it was part of a novel and “close to half finished”. By then, I was back in Los Angeles under the warm colorless sun over ubiquitous palmtrees. But the epiphany of questioning silence which had occurred in New Orleans made me experience the streetworld with a clarity the fierceness of the first journey had not allowed. I could “see”—face—its unique turbulence, unique beauty, and, yes, unique “ugliness.” “Mardi Gras” appeared in Issue No. 6 of the famous quarterly that was publishing Beckett, Sartre, Kerouac, Camus, Robbe-Grillet, Ionesco, Artaud. Don Allen wrote that he would be in Los Angeles on business and looked forward to seeing the finished part of my book. Instead, I showed him part of the setting of the novel I still had no intention of writing. I took this elegantly attired slender New York editor into one of the most “dangerous” bars of the time (“Ji-Ji’s” in this book). Pushers hovered outside like tattered paparazzi greeting the queens. Inside the bar, the toughest “male-hustlers” asserted tough poses among the men who sought them or the queens. Don Allen said he thought perhaps the bar was a bit too crowded.

• From Educated (2018)

  There was a kind of symbiosis in their relationship to these grand places: they gave life to the ancient architecture by making it the backdrop of their discourse, by refusing to worship at its altar as if it were a dead thing. On the third night there was a rainstorm. I stood on Nic’s balcony and watched streaks of lightning race across the sky, claps of thunder chasing them. It was like being on Buck’s Peak, to feel such power in the earth and sky. The next morning was cloudless. We took a picnic of wine and pastries to the grounds of the Villa Borghese. The sun was hot, the pastries ambrosial. I could not remember ever feeling more present. Someone said something about Hobbes, and without thinking I recited a line from Mill. It seemed the natural thing, to bring this voice from the past into a moment so saturated with the past already, even if the voice was mixed with my own. There was a pause while everyone checked to see who had spoken, then someone asked which text the line was from, and the conversation moved forward. For the rest of the week, I experienced Rome as they did: as a place of history, but also as a place of life, of food and traffic and conflict and thunder. The city was no longer a museum; it was as vivid to me as Buck’s Peak. The Piazza del Popolo. The Baths of Caracalla. Castel Sant’Angelo. These became as real to my mind as the Princess, the red railway car, the Shear. The world they represented, of philosophy, science, literature—an entire civilization—took on a life that was distinct from the life I had known. At the Galleria Nazionale d’Arte Antica, I stood before Caravaggio’s Judith Beheading Holofernes and did not once think about chickens. I don’t know what caused the transformation, why suddenly I could engage with the great thinkers of the past, rather than revere them to the point of muteness. But there was something about that city, with its white marble and black asphalt, crusted with history, ablaze in traffic lights, that showed me I could admire the past without being silenced by it. I was still breathing in the fustiness of ancient stone when I arrived in Cambridge. I rushed up the staircase, anxious to check my email, knowing there would be a message from Drew. When I opened my laptop, I saw that Drew had written, but so had my sister. —I OPENED AUDREY’S MESSAGE. It was written in one long paragraph, with little punctuation and many spelling errors, and at first I fixated on these grammatical irregularities as a way to mute the text. But the words would not be hushed; they shouted at me from the screen. Audrey said she should have stopped Shawn many years ago, before he could do to me what he’d done to her.

• From Educated (2018)

  Dad had just turned forty when the Feds laid siege to the Weavers, an event that confirmed his worst fears. After that he was at war, even if the war was only in his head. Perhaps that is why Tony looks at that photo and sees his father, and I see a stranger. Fourteen years after the incident with the Weavers, I would sit in a university classroom and listen to a professor of psychology describe something called bipolar disorder. Until that moment I had never heard of mental illness. I knew people could go crazy—they’d wear dead cats on their heads or fall in love with a turnip—but the notion that a person could be functional, lucid, persuasive, and something could still be wrong, had never occurred to me. The professor recited facts in a dull, earthy voice: the average age of onset is twenty-five; there may be no symptoms before then. The irony was that if Dad was bipolar—or had any of a dozen disorders that might explain his behavior—the same paranoia that was a symptom of the illness would prevent its ever being diagnosed and treated. No one would ever know. —GRANDMA-OVER-IN-TOWN DIED THREE YEARS ago, age eighty-six. I didn’t know her well. All those years I was passing in and out of her kitchen, and she never told me what it had been like for her, watching her daughter shut herself away, walled in by phantoms and paranoias. When I picture her now I conjure a single image, as if my memory is a slide projector and the tray is stuck. She’s sitting on a cushioned bench. Her hair pushes out of her head in tight curls, and her lips are pulled into a polite smile, which is welded in place. Her eyes are pleasant but unoccupied, as if she’s observing a staged drama. That smile haunts me. It was constant, the only eternal thing, inscrutable, detached, dispassionate. Now that I’m older and I’ve taken the trouble to get to know her, mostly through my aunts and uncles, I know she was none of those things. I attended the memorial. It was open casket and I found myself searching her face. The embalmers hadn’t gotten her lips right—the gracious smile she’d worn like an iron mask had been stripped away. It was the first time I’d seen her without it and that’s when it finally occurred to me: that Grandma was the only person who might have understood what was happening to me. How the paranoia and fundamentalism were carving up my life, how they were taking from me the people I cared about and leaving only degrees and certificates—an air of respectability—in their place. What was happening now had happened before. This was the second severing of mother and daughter. The tape was playing in a loop. [image "Chapter 4 Apache Women" file=Image00006.jpg] No one saw the car leave the road. My brother Tyler, who was seventeen, fell asleep at the wheel.

• From Educated (2018)

  There was one thing I still didn’t understand: Why had federal agents surrounded Randy Weaver’s cabin in the first place? Why had Randy been targeted? I remembered Dad saying it could just as easy be us. Dad was always saying that one day the Government would come after folks who resisted its brainwashing, who didn’t put their kids in school. For thirteen years, I’d assumed that this was why the Government had come for Randy: to force his children into school. I returned to the top of the page and read the whole entry again, but this time I didn’t skip the backstory. According to all the sources, including Randy Weaver himself, the conflict had begun when Randy sold two sawed-off shotguns to an undercover agent he’d met at an Aryan Nations gathering. I read this sentence more than once, many times in fact. Then I understood: white supremacy was at the heart of this story, not homeschool. The government, it seemed, had never been in the habit of murdering people for not submitting their children to a public education. This seemed so obvious to me now, it was difficult to understand why I had ever believed anything else. For one bitter moment, I thought Dad had lied. Then I remembered the fear on his face, the heavy rattling of his breath, and I felt certain that he’d really believed we were in danger. I reached for some explanation and strange words came to mind, words I’d learned only minutes before: paranoia, mania, delusions of grandeur and persecution . And finally the story made sense—the one on the page, and the one that had lived in me through childhood. Dad must have read about Ruby Ridge or seen it on the news, and somehow as it passed through his feverish brain, it had ceased to be a story about someone else and had become a story about him. If the Government was after Randy Weaver, surely it must also be after Gene Westover, who’d been holding the front line in the war with the Illuminati for years. No longer content to read about the brave deeds of others, he had forged himself a helmet and mounted a nag. —I BECAME OBSESSED WITH bipolar disorder. We were required to write a research paper for Psychology and I chose it as my subject, then used the paper as an excuse to interrogate every neuroscientist and cognitive specialist at the university. I described Dad’s symptoms, attributing them not to my father but to a fictive uncle. Some of the symptoms fit perfectly; others did not. The professors told me that every case is different. “What you’re describing sounds more like schizophrenia,” one said. “Did your uncle ever get treatment?” “No,” I said. “He thinks doctors are part of a Government conspiracy.” “That does complicate things,” he said. With all the subtlety of a bulldozer I wrote my paper on the effect bipolar parents have on their children. It was accusative, brutal.

• From Educated (2018)

  I listened to it over and over while staring out at the north cloister. Emancipate yourselves from mental slavery None but ourselves can free our minds I scratched those lines into notebooks, into the margins of the essays I was writing. I wondered about them when I should have been reading. From the Internet I learned about the cancer that had been discovered on Bob Marley’s foot. I also learned that Marley had been a Rastafarian, and that Rastafari believe in a “whole body,” which is why he had refused surgery to amputate the toe. Four years later, at age thirty-six, he died. Emancipate yourselves from mental slavery. Marley had written that line a year before his death, while an operable melanoma was, at that moment, metastasizing to his lungs, liver, stomach and brain. I imagined a greedy surgeon with sharp teeth and long, skeletal fingers urging Marley to have the amputation. I shrank from this frightening image of the doctor and his corrupt medicine, and only then did I understand, as I had not before, that although I had renounced my father’s world, I had never quite found the courage to live in this one. I flipped through my notebook to the lecture on negative and positive liberty. In a blank corner I scratched the line, None but ourselves can free our minds . Then I picked up my phone and dialed. “I need to get my vaccinations,” I told the nurse. “Which ones?” she asked. “All of them.” I said. —I ATTENDED A SEMINAR on Wednesday afternoons, where I noticed two women, Katrina and Sophie, who nearly always sat together. I never spoke to them until one afternoon a few weeks before Christmas, when they asked if I’d like to get a coffee. I’d never “gotten a coffee” before—I’d never even tasted coffee, because it is forbidden by the church—but I followed them across the street and into a café. The cashier was impatient so I chose at random. She passed me a doll-sized cup with a tablespoon of mud-colored liquid in it, and I looked longingly at the foamy mugs Katrina and Sophie carried to our table. They debated concepts from the lecture; I debated whether to drink my coffee. They used complex phrases with ease. Some of them, like “the second wave,” I’d heard before even if I didn’t know what they meant; others, like “the hegemonic masculinity,” I couldn’t get my tongue around let alone my mind. I’d taken several sips of the grainy, acrid fluid before I understood that they were talking about feminism. I stared at them as if they were behind glass. I’d never heard anyone use the word “feminism” as anything but a reprimand. At BYU, “You sound like a feminist” signaled the end of the argument. It also signaled that I had lost. I left the café and went to the library.

• From Educated (2018)

  After five minutes online and a few trips to the stacks, I was sitting in my usual place with a large pile of books written by what I now understood to be second-wave writers—Betty Friedan, Germaine Greer, Simone de Beauvoir. I read only a few pages of each book before slamming it shut. I’d never seen the word “vagina” printed out, never said it aloud. I returned to the Internet and then to the shelves, where I exchanged the books of the second wave for those that preceded the first—Mary Wollstonecraft and John Stuart Mill. I read through the afternoon and into the evening, developing for the first time a vocabulary for the uneasiness I’d felt since childhood. From the moment I had first understood that my brother Richard was a boy and I was a girl, I had wanted to exchange his future for mine. My future was motherhood; his, fatherhood. They sounded similar but they were not. To be one was to be a decider. To preside. To call the family to order. To be the other was to be among those called. I knew my yearning was unnatural. This knowledge, like so much of my self-knowledge, had come to me in the voice of people I knew, people I loved. All through the years that voice had been with me, whispering, wondering, worrying. That I was not right . That my dreams were perversions. That voice had many timbres, many tones. Sometimes it was my father’s voice; more often it was my own. I carried the books to my room and read through the night. I loved the fiery pages of Mary Wollstonecraft, but there was a single line written by John Stuart Mill that, when I read it, moved the world: “It is a subject on which nothing final can be known.” The subject Mill had in mind was the nature of women. Mill claimed that women have been coaxed, cajoled, shoved and squashed into a series of feminine contortions for so many centuries, that it is now quite impossible to define their natural abilities or aspirations. Blood rushed to my brain; I felt an animating surge of adrenaline, of possibility, of a frontier being pushed outward. Of the nature of women, nothing final can be known. Never had I found such comfort in a void, in the black absence of knowledge. It seemed to say: whatever you are, you are woman. —IN DECEMBER, AFTER I had submitted my last essay, I took a train to London and boarded a plane. Mother, Audrey and Emily picked me up at the airport in Salt Lake City, and together we skidded onto the interstate. It was nearly midnight when the mountain came into view. I could only just make out her grand form against the inky sky. When I entered the kitchen I noticed a gaping hole in the wall, which led to a new extension Dad was building.

• From Educated (2018)

  Women stood, naked or half naked, and chained, while men circled them. The projector clacked. The next image was a photograph, black and white and blurred with age. Faded and overexposed, the image is iconic. In it a man sits, stripped above the waist, exposing for the camera a map of raised, crisscrossing scars. The flesh hardly looks like flesh, from what has been done to it. I saw many more images in the coming weeks. I’d heard of the Great Depression years before when I’d played Annie, but the slides of men in hats and long coats lined up in front of soup kitchens were new to me. When Dr. Kimball lectured on World War II, the screen showed rows of fighter planes interspersed with the skeletal remains of bombed cities. There were faces mixed in—FDR, Hitler, Stalin. Then World War II faded with the lights of the projector. The next time I entered the auditorium there were new faces on the screen and they were black. There hadn’t been a black face on that screen—at least none that I remembered—since the lectures on slavery. I’d forgotten about them, these other Americans who were foreign to me. I had not tried to imagine the end of slavery: surely the call of justice had been heard by all, and the issue had been resolved. This was my state of mind when Dr. Kimball began to lecture on something called the civil rights movement. A date appeared on the screen: 1963. I figured there’d been a mistake. I recalled that the Emancipation Proclamation had been issued in 1863. I couldn’t account for that hundred years, so I assumed it was a typo. I copied the date into my notes with a question mark, but as more photographs flashed across the screen, it became clear which century the professor meant. The photos were black and white but their subjects were modern—vibrant, well defined. They were not dry stills from another era; they captured movement. Marches. Police. Firefighters turning hoses on young men. Dr. Kimball recited names I’d never heard. He began with Rosa Parks. An image appeared of a policeman pressing a woman’s finger into an ink sponge. Dr. Kimball said she’d taken a seat on a bus. I understood him as saying she had stolen the seat, although it seemed an odd thing to steal. Her image was replaced by another, of a black boy in a white shirt, tie and round-brimmed hat. I didn’t hear his story. I was still wondering at Rosa Parks, and how someone could steal a bus seat. Then the image was of a corpse and I heard Dr. Kimball say, “They pulled his body from the river.” There was a date beneath the image: 1955. I realized that Mother had been four years old in 1955, and with that realization, the distance between me and Emmett Till collapsed. My proximity to this murdered boy could be measured in the lives of people I knew.

• From Educated (2018)

  shouted at me to move to the next row. I saw their faces superimposed on every purlin Shawn welded into place that summer, so that by the end of it, I had finally begun to grasp something that should have been immediately apparent: that someone had opposed the great march toward equality; someone had been the person from whom freedom had to be wrested. I did not think of my brother as that person; I doubt I will ever think of him that way. But something had shifted nonetheless. I had started on a path of awareness, had perceived something elemental about my brother, my father, myself. I had discerned the ways in which we had been sculpted by a tradition given to us by others, a tradition of which we were either willfully or accidentally ignorant. I had begun to understand that we had lent our voices to a discourse whose sole purpose was to dehumanize and brutalize others—because nurturing that discourse was easier, because retaining power always feels like the way forward. I could not have articulated this, not as I sweated through those searing afternoons in the forklift. I did not have the language I have now. But I understood this one fact: that a thousand times I had been called N—r, and laughed, and now I could not laugh. The word and the way Shawn said it hadn’t changed; only my ears were different. They no longer heard the jingle of a joke in it. What they heard was a signal, a call through time, which was answered with a mounting conviction: that never again would I allow myself to be made a foot soldier in a conflict I did not understand.

• From Educated (2018)

  family huddled in the cabin with their mother’s body, until finally negotiators ended the standoff and Randy Weaver was arrested. I read this last line several times before I understood it. Randy Weaver was alive? Did Dad know? I kept reading. The nation had been outraged. Articles had appeared in nearly every major newspaper blasting the government’s callous disregard for life. The Department of Justice had opened an investigation, and the Senate had held hearings. Both had recommended reforms to the rules of engagement, particularly concerning the use of deadly force. The Weavers had filed a wrongful death suit for $200 million but settled out of court when the government offered Vicki’s three daughters $1 million each. Randy Weaver was awarded $100,000 and all charges, except two related to court appearances, were dropped. Randy Weaver had been interviewed by major news organizations and had even co- written a book with his daughter. He now made his living speaking at gun shows. If it was a cover-up, it was a very bad one. There had been media coverage, official inquiries, oversight. Wasn’t that the measure of a democracy? There was one thing I still didn’t understand: Why had federal agents surrounded Randy Weaver’s cabin in the first place? Why had Randy been targeted? I remembered Dad saying it could just as easy be us. Dad was always saying that one day the Government would come after folks who resisted its brainwashing, who didn’t put their kids in school. For thirteen years, I’d assumed that this was why the Government had come for Randy: to force his children into school. I returned to the top of the page and read the whole entry again, but this time I didn’t skip the backstory. According to all the sources, including Randy Weaver himself, the conflict had begun when Randy sold two sawed-off shotguns to an undercover agent he’d met at an Aryan Nations gathering. I read this sentence more than once, many times in fact. Then I understood: white supremacy was at the heart of this story, not homeschool. The government, it seemed, had never been in the habit of murdering people for not submitting their children to a public education. This seemed so obvious to me now, it was difficult to