It’s July 2020. I am supposed to be in Portugal for the tenth edition of the DISQUIET International Literary Program. Instead I’m at my home in Amherst, Massachusetts, about half a mile from the very common the magazine that you hold in your hands is named after.
It begins with her saying I’ve never told anyone and ends with me saying Neither have I. And in between, a single sentence on how the love we feel for a child is not necessarily immediate, on how we need time to get to know and fall in love with another being, even though they were once inside us. We talk over the phone; this may never have happened face-to-face, or as we looked one another in the eye.
She had been dead nearly a decade before she sought me out. I was in my late twenties when she first came to me; then, again and again over a period of several years, whenever I came home to visit and always in the middle of the night as I slept in my old room. Before it was mine, it was hers. In the recurring dream or vision, I opened my eyes to darkness and knew I was not alone. She stood in the far corner by the closet, waiting for something. The air between us, a conduit—even from across the room, I felt her body tingling my skin. You don’t always have to see a thing to know it exists.
The following chapter from Pessoa: A Biography, forthcoming from Norton/Liveright, tells the story of how Alberto Caeiro, Fernando Pessoa’s first major heteronym, came into existence. The other full-fledged heteronyms, Álvaro de Campos and Ricardo Reis, would emerge three months later. (The heteronyms, Pessoa claimed, were not mere pseudonyms, since they thought and felt and wrote differently from their creator.) Although he had published some critical essays and a passage from The Book of Disquiet, Pessoa was still virtually unknown as a poet. Literature, moreover, was not Pessoa’s only interest. Throughout his adult life,he wrote prolifically about philosophy, religion, psychology, and politics.
The story of Caeiro is preceded by a brief sketchof the political climatein Europe before World War I, especially in Portugal, where,less than four years earlier,a revolution had toppled a much–discredited monarchy, replacing it with a tumultuous republic.
For this publication in The Common,I have excluded most of the notes of the book version (bibliographical information, mainly) while adding other notes to clarify references to peopleand events mentioned in earlier chapters.
And then, as is its wont, death comes knocking at the door. This time from two thousand miles away.
I try to get the image I have of him in my head to focus. The man who tried to be my father for over thirty years. Officially, not biologically, and not anymore. A death that will nevertheless force me home, back to Lisbon, just when I thought I’d found my place on this dry and sleepy island.
When we identify respect (coming from the root word meaning “to look at”) as one of the dimensions of love, then it becomes clear that looking at ourselves and others means seeing the depths of who we are. Looking into the depths, we often come face-to-face with emotional trauma and woundedness. Throughout our history, African Americans have pounded energy into the struggle to achieve material well-being and status, in part to deny the impact of emotional woundedness. Truthfully, it is easier to acquire material comfort than to acquire love. —From Salvation: Black People and Love, by bell hooks
Home is not just a house; it’s this yearning for a place where you’re safe, [a place where] nobody’s going to hurt you. —Toni Morrison, in conversation with Claudia Brodsky at Cornell University on March 7, 2013
“We need to do more, Mom,” my son tells me. He’s fifteen, supports the Kurdish resistance and fancies himself an anarcho-socialist (“It’s not like being an anarchist, Mom, okay?”). The Young Socialist lives in a state of perpetual indignation about the state of the world. He insists that governments can and should do better, and that capitalism is the root of almost all problems—past, present, and future. He hopes for radical social change, but when I call him an idealist, he’s furious: “It’s practical, that’s all. Marx and Öcalan, their ideas would work if people weren’t just so… stupid. And greedy.” I usually tell the Young Socialist that, because I’m a literature professor, my version of “do more” is of the teaching and writing sort, rather than the man-the-barricades sort, which I know disappoints him. He says: “We’re all complicit, Mom. You’re white and a professor, and there’s no way to escape your own privilege, even if you’re only white by accident.”
“You Like to Have Some Cup of Tea?” and Other Questions About Complicity and Place
There are two twin girls in the courtroom. They look very much alike, with fine blonde hair, tightly bound, and short, pretty noses. One can see they have not yet reached the point in life where twins become separate. If they were to trade places, it would not be easy to tell the difference. But do not look at them in this way. A year and a half ago, a curtain fell between them.