
...welcome to
erotic falconry.
(NSFW, obviously)
Fiction
Junot Díaz, The Brief Wondrous Life of Oscar WaoArt Seidenbaum Award for First Fiction
Antonia Arslan {Translated by Geoffrey Brock} Skylark Farm“What does he believe?”
“The Old Time Religion. It’s called the Four Square Gospel. It’s the Apostolic Church. They jump.”
“Jump!”
“The Holy Spirit comes down to you, see, and makes you jump. Sometimes it makes you roll, and sometimes you talk in tongues.”
“What is that?”
“Why, you make noises, fast, like you was talkin’ in some foreign language; and maybe it is – Pap says it’s the language of the arch-angels, but I don’t know. I can’t understand it, and I hate it” (44).
...but here was Eli, transformed into a prophet of the Lord, and blazing after a fashion not unknown to prophets, with a white flame of jealousy!Almost immediately, Eli begins preaching at the “holy jumpers” church in Paradise, using the dogma of the fictional Church of the True Word. Eli calls his ministry the Third Revelation, and when the money starts to pour in, his family doesn’t see any of it. Sinclair uses Eli’s evangelism to comment on the vulnerability of the masses in the face of spiritual promises:
'I am him who the Holy Spirit has blessed! I am him who the Lord hath chosen to show the signs! Look at me, I say – look at me! Ain’t my hair fair and my eyes blue? Ain’t my face grave and my voice deep?’ – and sure enough, Eli’s voice had gone down again, and Eli was a grown man, a seer of visions and pronouncer of dooms (117).
Eli was a lunatic and a dangerous one, but a kind that you couldn’t put in an asylum because he used the phrases of religion. He hadn’t wits enough to make up anything for himself, he had jist [sic] enough to see what could be done with the phrases Dad had given him; so now there was a new religion turned loose to plague the poor and ignorant, and the Almighty himself couldn’t stop it (120).The next time we see Eli, he is dressed in finery and being chauffeured in a limo. During the war, Eli preaches against the Hun, “telling how the Holy Spirit had revealed to him that the enemy would be routed before the year was by, and promising eternal salvation to all who died in this cause of the Lord – provided, of course, that they had not rejected their chance to be saved by Eli” (215). Eli then gathers believers to pray for rain at the front and “the floodgates of heaven were opened” on the Huns but not the Allies (216). Dad gives Eli money for the Temple when Eli’s power has grown to the point that he might be helpful to the oil baron. Eli’s “Bible Marathon” gets press and financing for the Temple, which “opened amid such glory to the Lord as had never been witnessed in this part of the world” (421).
The story he told was that, finding himself being carried out to sea, he had prayed to the Lord, and the Lord had heard his prayer, and had sent three angels to hold him up in the water. The name of one of these angels was Steve, and the second was a lady angel, whose name was Rosie, and the third was a Mexican angel, and his name was Felipe. These angels had taken turns holding onto the shoulder-straps of Eli’s green bathing suit; and when he grew faint, one of them would fly away and bring him food (458).After a protracted battle with the devil, Eli returns to the shore. He claims to have found a feather in his bathing suit and his story is bought wholesale by his adoring public. One of the last appearances of Eli in the novel is as a disembodied voice spreading his gospel over the radio, Sister Aimee’s transmission of choice.
In a series of essays published in 1963 Robbe-Grillet developed the theory of the "new novel" which sought to overturn conventional ideas on fiction-writing...His theory was that traditional notions such as plot and character should be subordinated to impersonal descriptions of physical things...His first published book -- "Les Gommes" [The Erasers] -- established him as a leader of a new generation of writers that also included Samuel Beckett, Claude Simon and Natalie Serrault... Robbe-Grillet said the term 'new novel' was aimed at "all those seeking new forms for the novel ... and all those who have determined to invent the novel, in other words to invent man."
In a short amount of time that section of videotape would be transformed into a series of stills, frames scanned into a computer. A single frame would be enlarged, then Photoshopped, resulting in the image of a slouching, unexpressive child. This image would be circulated in e-mail attachments, faxes, and flyers; it would be posted in arcades and student unions and youth hostels; in post offices and convenience stores and drop-in centers for the homeless and indigent. And at some point fairly early on in this process, Lincoln Ewing would be reminded of the damndest piece of information. A drop of conventional wisdom that, honestly, Lincoln had no clue where he'd picked up. It concerned Native Americans. Supposedly, when photography was invented, they believed each picture from the white man's magic machine removed a piece of the subject's soul.
This was precisely the kind of thing Lincoln didn't need in his head. Yet, just as a tongue cannot resist probing the sensitive area of a cracked tooth, Lincoln would find himself returning to that god-awful piece of information: gnawing on it when a police officer misread his son's birth certificate, causing the boy's middle name to fall by the wayside, becoming as forgotten as the great-grandfather who had inspired it. And when mention of the boy's twelve years of age was replaced by his date of birth — this distinction small, but especially painful, however pragmatic; done, it was explained, as a matter of protocol, to acknowledge a grim reality: nobody can say how long a child will be missing.