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

Intercourse with resuscitated wife for particular number of days, superstitious act designed to insure safe operation of household machinery. Electricity mourns the absence of the energy form (wife) within the household’s walls by stalling its flow to the outlets. As such, an improvised friction needs to take the place of electricity, to goad the natural currents back to their proper levels. This is achieved with the dead wife. She must be found, revived, and then penetrated until heat fills the room, until the toaster is shooting bread onto the floor, until she is smiling beneath you with black teeth and grabbing your bottom. Then the vacuum rides by and no one is pushing it, it is on full steam. Days flip past in chunks of fake light, and the intercourse is placed in the back of the mind. But it is always there, that moving into a static-ridden corpse that once spoke familiar messages in the morning when the sun was new.

Whitman kept all the sleepers to himself but one, & she wasn’t just a demon

in the sack. When she wasn’t sleeping by daylight, she was the demon

slinging a house shoe at her children over the front seat of the Plymouth

while simultaneously steering it between the orgasmic, careening semis &

Beetle Bug Blue, Piddiddle, Beetle Bug Black.

I pictured in my mind the house at the bottom of the hill, a dark house I had not set foot inside for many years, a house as large and spacious as a medieval fortress, with enough square footage for at least one or two more Catholic families. It was not a cheaply built house, as my adoptive father liked to say. It did not come cheaply built. My parents are somewhat rich, but, like most Midwesterners, they are the cheapest people I have ever known. Despite their lack of financial stress, they are extravagant in their cheapness, their discount-hunting, their coupon-scissoring, their manuals on how to save. It was important, they said, to think about the catastrophic future, to always have a backup account filled with hundreds of thousands of dollars. To think about it too much depressed me. My entire existence was infected by this cheapness, this so-called frugality. Of course, it would be wrong not to acknowledge that these values of cheapness or frugality were what allowed once-orphans like myself and my now-dead adoptive brother to grow up, and to thrive even, in the comfort and security of the not cheaply built house. But there would be no more thriving for us, as one of us was dead.

By 1924, there were about 200,000 Arabs living in the United States¹ and by 2000, at least 3.5 million Americans were of Arab descent².

It is 2010. A census form arrives in the mail.

I check OTHER and write-in: A-R-A-B.

In 2016, Obama wants to add a new racial category and has chosen an acronym to describe a group of people: MENA (Middle Eastern and North African)³

I note the absence of the word “Arab.”

Still, they do not sense us⁴.

One night during this time my mother started asking me questions, out of the blue, about William Faulkner. She was taking a night-school course and wanted to write about the Nobel laureate from her hometown, New Albany. Why Faulkner, I asked, of all the writers in the world to care about? Why not Richard Wright, James Baldwin or Zora Neale Hurston? “We’re kin to some Faulkners,” she said. I laughed out loud and informed her that this Faulkner was white. My mother smiled and said, “So?”