Tag: Naming

Soundings

and wave

What is the opposite of the way we floated in that space, where it held us in that singing silence, drifting to and from? I don’t want to say it. Only that when we approached near enough, we gave names to one another. It was a way to hold and pass between us, all that reflection and depth. Later came a noise to shatter that silence, and we stopped passing names. I may forget my own, soon. Or the one that held me floating, more than mine. I make this feeble note, unsure if I can sound it anymore. It is the scrap of a decimated raft. I hold it, something between here and that endless down.

Before Towers

And how we called us once

When I lived here before, I had many names because the pretense of sticking to one had yet to be invented. I can bet you did, too. But of course, that was another here, and we never thought to set it all down for the record or posterity because those habits didn’t come until the static names, weighted to set into stones and books and badges. At first, we were excited to carry these like weights in our pockets. They kept us, as the saying went, grounded. 

Before, I had names for the birds and the ones they called me, the grasses and what they whispered back; the suggestions of skies–––and not one of these was ever wrong.

Perhaps wrongness came later, too, or at least the modern form of it––the looming concrete tower with eyes on every side, ready to fire, that leaden shadow draping its weight over all the places where our names used to breathe. 

To Say the Word

In time.

What bears the clock’s repeating to fold a blanket again, soft on the back of the chair where yours just was, what names the length of time to your return? I was and I remember once collecting names and meaning it my mission to hold every noun of a single tongue. I wrote them one by one on cards. How young then with so little time for waiting. Did the project last a year, three weeks, a day? Not until I ran out of cards, I can tell you but you can say I am still at it, minus the cards, minus the gathering––and I’ve slowed. I spend so much more time repeating, turning over the few I have: tongue, memory, hand, fold. Collection, I––You. What bears the name’s repeating, to fold its vowels between lips and hold them as if to absorb a promise till it takes. What names the way a body learns that name is just the first sound of the word that holds the door open for a moment where the flesh of form may enter folding body over threshold to bear time by letting go to gather names as leaves of leavings and the word was to begin and the what was folded wing and when it opened it revealed a new name for the next place not yet known–– I go

Fevers

And springs.

Blame the rude lift of shaggy grasses in the hot breath of wind, or blame the running horses for allowing our approach, or the unknown forces hiding behind facades of lifelessness, the array of them unlimited as the wild of fallen feathers in the last song of the dreariness we pretended to know before the brooding effigies of childhood toys wept us forward to long-dormant animal screams, to be caught by the insouciant tongue of this luxuriant lush where bur clumps catch the skin and horseflies shine mad at midday against a chorus of swarms convulsing at the grate.

Blame this teasing glimpse of spring for returning these creatures to something more than what we were in our cold rooms of polite decorum, before our days shed silver scales to this teeming fever, to reveal the honeysweet fire of protuberant growth, dripping conduits of some fierce insistence too raw to submit to any address more refined than the primordial word for teasing us back into this unnamed all.

The Last Man

There is a story that the fathers used to tell, of the fire that burned the world.

After his brothers and his father, his father’s fathers, and his mother’s mother; after her sisters and their daughters and granddaughters were erased, he remained with his mother and his sisters until they died.

Then he was hungry. He took a calf. He was captured by a nineteen-year-old slaughterhouse worker and a self-proclaimed cowboy. He smiled as they handcuffed him. He did not resist. 

What is your name? Now they wanted to know.  I have none, he told them. They called him the last wild Indian, took him to the sheriff.  He sat peacefully. Many came to look. The Last Stone-Age man, one paper proclaimed, of this quiet survivor. His people, all gone now, had been egalitarian, reclusive, resistant to central authority. They once protected the canyons, but these canyons were near the fields of gold, and the newcomers, wild with fever, were armed for bear. They surrounded the peacemakers, hunted the gatherers, cornered them in a cave, in a ravine, and fired. A few had fled the fire, to hide on higher grounds.

Tradition, all but erased, lived in him. Tradition had been clear about his name. Tradition demanded: Never reveal your name to an enemy. Never reveal your name until you are introduced by a friend. 

Soon after he emerged from the mountains outside of the city of gold, soon after he was taken into custody, members of the anthropology department at Berkeley took note. They came to collect him from jail. They brought him on campus, made him a custodian, then a research assistant. He learned English.

But what is your name? They asked him. I have none, he insisted, because there are no people to name me. Among the Yana, now extinct, the word for man was Ishi. They called him Mr. Ishi. He was often ill. Over time, until he died of tuberculosis, he taught the white doctor who treated him to make arrows and bows, how to hunt. This white doctor became known as the father of modern bow hunting.  The original fathers were gone.

There is a story that these fathers used to tell, of the fire that burned the world. When Coyote dropped the fire that Fox stole, it burned the land, burned the people, burned everything. The eyes of Bear looked in all directions into fire, and finally popped off in the flames. Only Spider remained in the sky, weaving her invisible web. 

*On this day in 1911, the man known as Ishi, considered the last of the Yana to make contact with European Americans, emerged from the mountains near Oroville after the death of his mother and sister. He was handcuffed by a nineteen-year-old slaughterhouse worker and taken into custody. He became a public curiosity. Members of the anthropology department at UC Berkeley collected him from the sheriff’s office and brought him to the University. They gave him the title of custodian, then research assistant. Details of his life were documented by various members of the Kroeber family of UC Berkeley, and also by Thomas Merton, Trappist monk, who was concerned about the tendency of the so-called faithful to miss the divine light in the “others” that the self-proclaimed righteous are so often eager to erase or reform.