Where Novices and Artists Indulge the Quilter Within

First published in The New York Times on September 29, 2011. Read the original here.

THE stores are already stuffed with polar fleece, Gore-Tex and Thinsulate. But as temperatures dip, one unassuming shop in Midtown Manhattan has everything needed to weather an old-fashioned winter in the oldest of ways — though you should start sewing now. It’s the City Quilter, the heart of New York’s quilting community for nearly 15 years and a destination for fabric lovers from around the world.

If “city quilter” sounds like an oxymoron, be advised: The more than 4,000 fabrics it stocks are not all granny prints in periwinkle and dusty rose. With kitschy, retro-1950s textiles and colorful batik patterns, the store walks the modern edge of a traditional form, creating a distinctly New York take on an American craft. Nearly all of its fabrics are cotton, which is easy to work with and wash. And the store sells a variety of fat quarters, or quarter-yard swatches, that are ideal for quilting.

On a recent Tuesday, City Quilter, on 25th St

reet between Seventh Avenue and Avenue of the Americas, was a quiet whirlwind of scissors, sewing machines and voices in a half-dozen languages.

“This place is very well known,” said Jean-Claude Becker, a retired research doctor whose mother, Mauricette Bensoussan, was visiting from Paris for her 80th birthday. At the cutting table in the front, Mrs. Bensoussan, an avid quilter, handed a dozen bolts of brightly patterned fabric to a shop assistant as her son converted metric measurements and hand gestures into inches and yards.

“She landed yesterday, and here we are, first day,” Dr. Becker said.

Deeper inside the shop, Sarah Cubbage, the assistant costume designer for the coming Broadway revival of “Godspell,” compared fabrics for a dance number. “I love the City Quilter,” said Ms. Cubbage, 31. “It’s a must-know of the fabric district.”

Like many patrons, she is not a quilter. But the helpful staff and easy-to-navigate shelves keep her coming back. It also helps that the store sells patterns and supplies for making all kinds of non-quilt items, including handbags and toys.

Cathy Izzo and Dale Riehl, the married couple who own and operate the store, worked in television before opening the shop in 1997. Though Ms. Izzo had quilted as a hobby, neither had any formal sewing training. Perhaps this explains the almost evangelical zeal they have for bringing fellow urbanites into the quilting fold. City Quilter offers nearly 50 courses a year, from one-day seminars on silk ribbon embroidery to multisession instruction on quilting techniques. They have also designed their own line of fabrics that draws inspiration from New York images: the subway map, the Lower Manhattan skyline, vintage postcards of local landmarks.

Despite the economic downturn and the fabric industry’s move from brick-and-mortar stores to online sales, City Quilter has expanded over the years. In April, it opened an art-quilt gallery in an adjacent storefront; as the American Folk Art Museum has grappled with budget problems and surrendered exhibition space, the gallery has provided a much-needed place to display high-end quilting.

“It is very unique, and a huge risk for them; they should really be celebrated for it,” said Paula Nadelstern, a quilting artist whose name translates from German as “needle star.”

Ms. Nadelstern, 60, is a member of the Manhattan Quilters Guild, whose group show, “Material Witness,” will be on display in the gallery from Nov. 15 through Jan. 7. A native of the Bronx, she is one of the most celebrated members of the art-quilt movement, and has shown her work in museums across the country. She has been a regular at City Quilter since it opened.

But quilters do not have to be experienced to get the most out of the shop. City Quilter aims to serve all types of do-it-yourselfers, whether they are novices or artists.

“You just don’t know who’s going to walk through that door,” Ms. Nadelstern said. “A lawyer, a doctor or someone who works at McDonald’s. It’s a gamut.”

A Gay Oasis, With Beer and Barbecue

First published in The New York Times on August 11, 2011. Read the original here.

WALK past the low-ceilinged bar, the jukebox and the pool table. Keep going, beyond the stage where “Queeraoke” erupts every Tuesday, and right out the back door. Feel the sunshine on your face and inhale the relatively fresh air (this is New York, after all) that makes Metropolitan the most popular gay hangout in Brooklyn on summer Sunday afternoons.

For the past nine years, casual backyard cookouts every Sunday from Memorial Day to the end of September (this year, to early October) have drawn local and farther-flung devotees to this small oasis, at 559 Lorimer Street in Williamsburg, a few steps from the L and G trains at Lorimer Street and Metropolitan Avenue.

Here, buying a $2 Bud will get you a ticket for a free burger (or a veggie version), potato salad and a relaxed evening that is the antithesis of the high-priced, high-strung New York gay life celebrated on the reality show “The A List.”

“It reminds me of places I would go in Berkeley or San Francisco,” Damon L. Jacobs, a marriage and family therapist, said at one recent gathering. “More homey, cozy fun than the pristine, plastic scenes one might get in Manhattan.”

The patio does have a homespun feel, with unfinished wooden benches and a corrugated fiberglass roof shading one half. But with two levels of seating and room for dozens of people, it is a home far from the usual space constraints of Brooklyn.

Mr. Jacobs, 40, who lives a few blocks away, absentmindedly played with a yo-yo, one of many he was giving away to entice patrons to take part in a new H.I.V. vaccine trial. For nearly two years, Metropolitan has let him promote the clinical work of Project Achieve at its cookouts, part of a larger pattern of community involvement that gives the bar its welcoming feel.

“It’s like your surrogate family’s weekly barbecue,” Mr. Jacobs said.

Your surrogate family, that is, if you were adopted by a group of gay men in their late 20s to early 40s, wearing tight black cutoffs and bright, stylized T-shirts. But even those who prefer wide-legged jeans have a place here.

“I survive off of this barbecue,” said Jackie Carlson, 28, a dancer and acrobat who has come nearly every Sunday for four years. “It’s definitely the most diverse, I feel, of the bars I’ve been to.

“But I do like my gay-boy bars,” she admitted with a smile.

While women may be in the minority at Metropolitan, they are by no means unwelcome — lesbian or straight.

The bar creates special events for its various constituencies, said Troy Carson, the owner and manager of Metropolitan and Sugarland, another bar in Williamsburg. Ms. Carlson frequently attends Girls, Girls, Girls, Metropolitan’s Wednesday night lesbian party, whose patrons she described as “gays, whatevers, lesbians, everybody.” The bar also hosts craft-making workshops on Saturday afternoons and twice-monthly comedy nights.

“I don’t know any other bar that’s as much of a staple,” said Devon Hong, 31, an advertising art director, as he described Brooklyn’s gay nightlife to a friend visiting from Toronto. “It’s kind of the place you go before you go out anywhere else.”

Mr. Hong and his friend had been in a back booth waiting for the food to be served since 4 p.m., the cookout’s scheduled starting time. But the grill generally doesn’t get fired up until 5 or 5:30. By 7, the line for food can snake around the patio and back into the bar.

Luckily, “happy hour” starts at 3.

Is It Summer? Time to Party at the Museum

First published on The New York Times on July 7, 2011. Read the original here.

THREE young girls zipped across the crowded dance floor, dresses fluttering, as a new D.J. took the stage. Their parents watched from beneath a small grove of plum and oak trees, drinking beers and discussing the exhibition of Ryan Trecartin videos. Nearby, two intricately coiffed hipsters in tight black cut-offs dipped their feet in a pool and waited to play table tennis.

 

To the uninitiated, the scene might have looked like some odd mash-up of a school playground, an outdoor rave and a gallery opening. But to its many regulars, it was just another summer Saturday at MoMA PS1, the contemporary art museum in Long Island City, Queens.

For 14 years now, the museum’s courtyard has been home to Warm Up, a weekly summer event that combines experimental music, art and modern design without being as alienatingly hip as that sounds. Indeed, perhaps more than the art or the music, it is the welcoming atmosphere that draws a diverse crowd, including scores of enthusiasts who return again and again to relax, socialize and hang out for hours.

Long Island City residents are admitted free, and for many in Queens, the series has become an institution and a kind of outsourced backyard.

“It’s almost like a family,” said Rebekah Kennedy, 37, a dancer and choreographer who lives in Forest Hills, Queens, and has been attending Warm Up since it began. “We know we’re going to see each other every summer, even if we don’t see each other throughout the year.”

Word has spread widely about the series, which began last weekend and runs every Saturday through Sept. 3 from 2 to 9 p.m. A $15 ticket includes admission to the museum and access to all the outdoor activities.

“I was here almost every Warm Up last summer,” said John Bielecki, 31, a waiter and self-described body worker from Prospect Heights, Brooklyn. “This is actually the only reason I come to Queens.”

Although music may seem the dominant element, with five bands or D.J.’s scheduled each day, Warm Up is less a concert series than a street fair without the street. Vendors sell food and drink, people dance, and children frolic. But instead of browsing through T-shirts and designer knockoffs, visitors peruse the edgy contemporary art for which MoMA PS1 is known.

Dave Renard, a 35-year-old D.J., was there for the first time in part because he had friends in Zoovox, a group on the day’s bill. But he stayed because Warm Up, despite an average attendance of about 5,000 each week, was a party that he and his 1-year-old daughter, Alex, could both enjoy.

“I always looked at the lineup and wanted to come, but it seemed like it was going to be really crowded,” he said as Alex pulled on his hand, then joined the dancing. “But it’s really chill.”

Each year, the courtyard is redesigned by the winners of MoMA PS1’s Young Architects Program. “Holding Pattern,” the current exhibition, was created by Interboro Partners, an architectural firm in Brooklyn that asked local residents and organizations to suggest useful objects that it could design.

The resulting chaise longues, mirrors, tree planters, games and kiddie pools create a fun, interactive space. At summer’s end, they will be donated to the people who suggested them — small reminders of a party that reaches far beyond its place and season.

Fall Getaways

First published in Westchester Magazine's August 2011 issue. Read the original here. I contributed three pieces to this round up: (Rox)bury Your Cares AwayLife's a Beach, and Tons of Fun in Bennington.

Excerpt

Even from a distance, it’s easy to see that The Roxbury is not your average Catskill Mountain motel. The vivid green detailing on the white wooden walls, the elaborate mosaics and murals, the scintillating LED displays that light up as the evening crickets begin to chirp—taken together, they hint at the delights and surprises that await inside this unique destination hotel. No two visits to The Roxbury are the same because no two rooms are the same. Suites range in style from a baroque dream of gold and mirrors (“Amadeus’ Bride”) to electric disco fabulousness (“Tony’s Dancefloor”) to Swinging Sixties chic (“The Mod Pod”). No element—from the lighting fixtures to the bathtubs—has gone unconsidered. It is this attention to detail that allows visitors to immerse themselves fully in the fantasy that each theme room evokes. Those seeking added luxury can visit the on-premises Shimmer Spa (open from 8 am to 8 pm). At night, guests are welcome to build a bonfire in the Motel’s fire pit, or borrow one of the many movies and games available in the main office. All rooms also come with HD flat-screens and cable.

 

The town of Roxbury seems like a Catskill Mountain theme room itself, with its beautiful Victorian homes; babbling brooks; and small, local radio station. It provides the perfect counterpoint to the stylized richness of the Motel, and everything is within easy walking distance. Visit the adjacent Public Lounge for a specialty house cocktail, like the Flaming Cosmo, a deceptively smooth mixture of pomegranate juice and vodka. For a delicious meal, visit Peekamoose Restaurant (845-254-6500, peekamooserestaurant.com), located in nearby Big Indian. Owner Devin Mills has worked in some of the most famous New York kitchens, including Gramercy Tavern and Le Bernardin. If antiques and handicrafts are part of your fantasy vacation, visit the nearby towns of Margaretville and Andes. Ski trails, zip-lines, and hiking paths all are located within a 15-minute drive, and The Roxbury’s friendly staff is happy to make recommendations or reservations.

The Nitty-gritty: Rooms range from $99 to $345 per night. Access to The Shimmer Spa is $20 per person, and 55-minute massage treatments range from $100 to $135.
—HR

Dining Dilemma

First published in Westchester Magazine's August 2011 issue. Read the original here.

My parents’ dining room table is early 20th-century mahogany, with solid columnated legs and comfortable seating for six—eight if necessary, 10 on desperate family occasions. In the morning, it’s newspaper sprawl and pots of coffee. In the afternoon, laptops and lunch. Family dinner, whether for two or twelve, is always at the table. It is the anchor to which life in the house is tethered. When I think of living in Westchester, I think of that table.

Since leaving home, I have, by conservative estimate, lived in nine New York City apartments. Not one has had a dining room table. In fact, not one has had a dining room. For years, I dreamed of four walls dominated by a massive wooden slab and a dozen hard-backed chairs, blaming space and money and time for my lack. When I could fit a table, I couldn’t afford one. When I could afford one, I was worried I would soon move and need to transport it. And always, always, always, there was the question of carving a dining room out of my already too-small apartments.

 

But in truth, my lack of a dining room table wasn’t about space. When I’ve had spare rooms, my roommates and I dedicated them to work areas, storage, or awkward things we didn’t want elsewhere, like litter boxes and sentimental trash. (I’m looking at you, poorly framed photo of my college dorm.) My current apartment is a converted loft that could fit my parents’ table three times over, but we make do with a breakfast bar and two small tables that we shove together when needed.

A good home, small or large, city or suburban, has a place for everything and everything in its place. This doesn’t just mean a drawer for silverware or a great shoe rack. It means a room for every daily purpose: sleeping, cooking, showering. A dining room and its table are a physical manifestation of an expectation: that dinner will be eaten here, by many people, most days of the week. It is a way of looking at the world, an inward focus that my life in the city rarely has.

To live in New York City means to live in public, gloriously and pathetically, hilariously and tragically. It means schlepping dirty laundry three blocks while wearing pajamas, and summertime stoop-side hangout sessions with temporary neighborhood friends. It means dinner in a different place, at a different time, with different people, every single night. It means no room for a dining room table, not because of crowded space, but because of crowded lives.

Not for Navigational Purposes

First published on The Morning News on April 27, 2011. Read the original here.

Present
Lenni and I take turns changing in the shelter of the bus stop outside the Luis Muñoz Marín International Airport, in San Juan. It’s August, we’ve been friends for two decades, but this is the first time Lenni and I have traveled together.

After only an hour in Puerto Rico, my jeans are stuck to me. I peel them away like the moist layer of skin over a cut, and replace them with terrycloth shorts.

A woman in the tourism office gave us a map and a bus schedule. To get to the publicos, the gypsy cabs, we must take the B40 bus to Rio Piedras, the river of stones. From there, a publico will take us to Fajardo, where there is a ferry to Vieques, a small island east of Puerto Rico.

 

Three B40 buses go by as we change clothes. Lenni doesn’t know any Spanish, so I scoot out to each bus and say “Ree-o Pee-ay-draz?” No, the drivers shake their heads. One makes a gesture that implies he is turning around, and that on the way back he’ll pick us up. He never returns.

My phone rings while we wait—Simon. I turn it off and put it back in my bag.

Other people come to the bus stop. Their buses arrive. They leave. After 30 minutes, yet another B40 bus pulls up. I go out to meet it, but someone beats me to it.

“¿Vas al Rio Piedras?”

“No.”

The driver continues with a long string of Spanish. I get lost somewhere in the conditional tense. I wait until he pulls away, then grab my backpack and discreetly motion to Lenni. We follow the guy who spoke to the driver. He walks about 50 feet, then stops in the middle of the sidewalk. Afraid that I have misinterpreted the exchange, I tap him on the shoulder.

“Excuse me? Por favor? Are you going to Rio Piedras?”

For the next hour and a half, Luis is our guardian angel. He tells us the B40 buses that go to Rio Piedras pick up passengers from an unmarked bit of sidewalk. The other B40 buses, at the kiosk with the sign that says “B40,” go… elsewhere. That was the bus driver’s mysterious gesture. Not “I’ll be back” but “go over there.”

Luis is from New York, like us, but owns some land near Ponce where he is building a house. During the bus ride, he talks about depression, suicide attempts, 9/11 conspiracy theories, and his dead wife. He talks quickly and loudly, the way lonely people do.

Luis wants to be helpful. He rides past his stop to ours, leads us to the publicos, haggles for us. He visits Vieques a few times a year. I give him my cell phone number so he can stay with us. He never calls, so I don’t have to decide whether to answer. This is the difference between devotion and obligation: waiting for someone to call, or hoping they never will. With Simon, even obligation has begun to fade.

* * *

Vieques is a small island. For 60 years, it was a bombing ground for the US Navy. Now it is beautiful and poverty-stricken, with wild horses, orchids, geckos, and fewer than 10,000 inhabitants, many of whom only live there part-time. High rates of cancer and diabetes. There’s mercury in the water, and therefore in the fish. It is 52 square miles in area, more than half of which is wildlife preserve. It is illegal to enter the preserve, except for a few beaches at the edge.

It happened like this: An old friend, John, had a place in Vieques, and Lenni and I wanted to leave Brooklyn. John is a filmmaker, an old friend. He needed house sitters, and we needed somewhere cheap to go. From now until October, we would be artists-in-residence in his Caribbean hideaway. This was the off-season, the season of no tourists and closed restaurants, the season of hurricanes and insects and empty beaches with 74-degree water. Perfect.

The house is a casita, a two-story cement block without electricity or drinkable water. It has a porch with two hammocks, an outdoor shower, and a cistern on the roof to collect rain. Additional water is delivered by a truck. The house is a 30-minute walk from Isabel Segunda, the larger of the two towns on Vieques. Both Lenni and I grew up watching Gilligan’s Island; we have castaway dreams.

Lenni and I are both writers who never write. Vieques will change that, we decide. There will be nothing else to do.

Something you should know: Two years prior to this point, like Billy Pilgrim, I came unstuck. Not in time, but in place. I was a social worker pulling children out of cracks that got wider every day. Then I quit. Three weeks later, I was on a plane to Berlin. Then Dublin. Berlin again. Brooklyn. Ohio. The Catskills. I went from moving once a year to moving many times a year, from having a lease to living out of a suitcase.

I am a house sitter, a couch surfer, a ne’er-do-well.

Past
On our first date, I got Simon lost in Manhattan. We met in the modern way: online. Since we’re gay, we met on a sex site. We chatted, and found more than just our libidos in common. We decided to go on a real date.

We had coffee. Simon wanted to watch the sun set over the West Side highway. Conversation was easy. He was cute and funny, with long hair and radical politics, all of which excited me. He was a geography major in college, and loved cartography and gardening. We both wore fingerless gloves and coats that were not warm enough for winter. I asked him why he moved to the city, and he said, “To fall in love.”

I moved to the city because it is the center of the universe, the sun I orbited while growing up in the suburbs. But I no longer wanted to live in the sun; the heat was too much for me. It sounded ridiculous when I said it, but Simon liked it anyway.

We walked west until we hit the highway. The sunset was beautiful, the pollution hammered by the light into molten copper, orange and gold and green. Then Simon suggested dinner: the West Village, somewhere cute. But he’d only lived in the city for six weeks. It was my job to get us there.

We wandered for an hour, looking for the right spot, the perfect restaurant, the destination that would give this night meaning. The place we could look back to and say, There, that’s where we had our first date, remember? Instead we gave up and grabbed food from a Korean deli. We ate with our fingers on a cold metal stoop. I invited Simon to a play on Friday.

“I have review tickets; we’ll get in for free.”

He said yes, but I wasn’t sure he was interested. We did not kiss goodnight.

Past
When it became clear that this was not a one-time thing, I told my friends about Simon. I said we met through mutual acquaintances. Simon was uncomfortable that we met online. That wasn’t part of his plan, he said.

Simon and I could have been married. Our lives integrated seamlessly. We liked the same things: the same music, places, and concepts. I wanted to learn how to make maps. He wanted to be in love. I needed to be needed. He needed.

I planned on leaving the city. Soon, if possible. Simon wanted to stay. We talked about my moving, but never in regards to us. Our relationship and my desire to leave existed on different maps.

A study once reported that the physical signs of having an emotion may stimulate the emotion itself. Smile and be happy. Pretend to be in love, and wake up in 50 years to realize you love the man next to you. These things should be easy. With no particular impediment, my heart should follow the path of least resistance: flow downwards, fall a thousand feet, and form a deep pool.

Present
Cliff is every war movie’s square-jawed, 1950’s leading man. He is the white man of the White Man’s Burden, Indiana Jones, a globe-trotter who cleans up forgotten weapons. He comes to Lenni and me like a savior. Cliff tells us the truth about the wildlife preserve.

A storm had blown up out of nowhere while we were at Garcia, our favorite beach. The water, tranquil a moment before, startled like a wild animal and began to buck and thrash. It rains at least twice a day in Vieques. Usually we are prepared, but this time we were caught, running to make it home before the sky split open. Cliff rolled his pickup to a stop 50 yards ahead of us on the beach road and yelled, “Looks like it’s gonna pour any second. I’m not supposed to give anyone a ride, but you’re gonna get wet if I don’t.”

The broad open vowels of the Midwest stream from his mouth. Cliff’s pronunciation of “pour” borders on two syllables. Po-war.

His truck is one of a dozen on the island that scream “government.” White, unmarked, oversized, and they’re not held together with baling wire or duct tape. They don’t have bumper stickers that read La paz es más que el cese al bombardeo(“Peace is more than the end of bombing”).

The back seat of Cliff’s truck is filled with what look like oversized metal detectors. Cliff breaks them down, places them gently in yellow tackle boxes, and stows them in the bed of the truck. Lenni is curious.

“What are those?”

“Metal detectors. I’m with the cleanup team.”

Cliff jerks his head back in the direction of the preserve and we know what he means. We’ve seen the signs, though it is not marked on the map. Every road into the preserve is blocked with concrete barriers and warnings that say “Do Not Enter—Live Ammunition.” We explain how to get to John’s house, then go quiet. Lenni and I are not used to talking anymore. After three weeks alone, we’ve lost some of our capacity for it. Most of our conversations revolve around who gets to use the shower first, or whether this particular gecko is the same one we saw yesterday.

Cliff tells us about his job, how he moves from site to site to keep from getting bored.

“So it only takes a few years to clean this kinda thing up?” Lenni asks.

Cliff laughs. It’s exactly the guffaw you hope he’d have.

“Nah. This place is fucked. Twenty, 25 years—we’ll still be cleaning up the crap that’s above ground. The water, the soil, the air? Maybe another hundred.”

The cleanup crew has created a map, gridded the island into 100 x 100-foot squares, and in teams of two they pick through the underbrush for misfired bullets, unexploded bombs, live rounds, anything that could blow the legs off a careless child. Once that’s done, they’ll bring in bigger machines, go deeper, search for what’s buried.

This time Cliff has brought his family along. He has a wife (“second wife,” Cliff clarifies) and two young children. He’ll be here for at least two years. From the way he says it, two years sounds like forever.

Lenni asks about his family, saying, “We’ve seen the school kids in their uniforms. They look so cute. Are your kids in school?”

“What, you mean the maternity ward? Ten-year-olds get pregnant in there. I wouldn’t enroll my kids in that shithole, no matter how bad they were. This whole place. One big shithole.”

Lenni stops asking questions. Later, she tells me that for a moment she dreamed of being Cliff’s childrens’ babysitter. She’d learn from Cliff and use it as research for a story, and enjoy their air conditioning. They’d have air conditioning, she maintains. The kind you leave on all day, even when you aren’t home.

Past
I gave Simon flowers. Ridiculous candy-colored things, dyed blue and sold cheap in every corner bodega. They were meant to last a few days and die, unreal and beautiful. They were my favorite part of living in the city. Three-dollar orchids, the essence of New York: intersection of exotic and common, cheap and gorgeous.

“Thank you,” Simon said, and ducked his head to stare at the floor. He dug out a vase from his roommate’s closet and set it up beside his bed.

Like the flowers themselves, giving them was a gesture meant to be enjoyed and forgotten, a thoughtless thought, a careless kindness. Simon kept them for weeks. He was meticulous. He changed the water, added sugar and aspirin, moved them to the sunlight for the right number of hours every day. They lost some of their luster, but they lived. The dye faded to a bluish-grey, but the leaves remained as green as apples.

I pestered Simon. Every time I came over I wanted the flowers gone, but they were always there.

“How do you do that?”

“It’s easy,” Simon told me. “You just pay attention.”

Present
Panic sets in. Free time engulfs us, empty and destructive. Lenni and I arrange the house to our pleasure, then re-arrange it, then again. All our things are stacked and put away. We flip through the small library of books and talk about ones we’ve been meaning to read. We find the local NPR affiliate—WVGN, the Voice of The Virgin Islands. We go to the café in Isabel Segunda, and discover that in the off-season they close at 1:00 p.m. It is our only source of regular electricity. We try the three beaches within walking distance. One is more than an hour away—a deadly walk in the heat, but the path is beautiful.

There is nothing to do but write. So we do nothing for great stretches of time. We lie on the hammocks zealously. We find shapes in the clouds. For a week, we have a Yahtzee tournament. Lenni wins.

One day we have simultaneous panic attacks on the beach. We wander in opposite directions, both trying to get away from ourselves. The beach is empty. The sky is empty. Our days are empty. There is too much emptiness. How can we fill it?

We both give up. We’re not writers, we’re dreamers.

Past
As Lenni and I prepared to leave New York for Vieques, Simon and I fought. Our emotions were ductile; we stretched to see how far we could go before we snapped. We called this love. He didn’t want me to go to Vieques, but he understood.

“It just means I love you more than you love me,” Simon said.

“I love you,” I said, “but I need to do this for myself. If I want to become a writer, I have to leave. It isn’t about you.”

What Simon meant was that he never did anything without thinking about me. That I could make a decision about my life that wasn’t about him meant I did not love him enough.

This is both true and unfair.

Present
We have visitors in September, Lexi and April, and the island is new again. With them, everything is more. We cook more, we go to the beach more, we talk more. No longer the long bleak days of freedom, when the enormity of having nothing to do weighed down on us. Now writing is put in its place: three hours in the morning, a few more in the evening. Salvation; we are writers again.

In a simultaneous homage to Kafka and Kahlo, we name the kitchen Gregorlandia. Lexi and I are the cockroach killers. We wash the dishes at night while the Gregors cling to the walls and run up our legs. One of us holds the flashlight and crushes them, the other cleans. We both scream.

One morning Lexi calls my name, excited, “Hugh, look!”

There’s a dead cockroach levitating up the wall. All afternoon, we watch a group of ants carefully move the corpse to the window. When they get there, the roach body is too big to push through the slats. It falls to the ground. We laugh, but the ants don’t give up. The ants set up an abattoir below the window ledge, dismantling the cockroach piece by piece. Little ant butchers pass prime cuts of roach to six-legged housewives. Wings and pieces of carapace levitate back to the window, and then out.

“You guys didn’t tell us you had maid service,” April says.

Lexi looks at me. “You’re going to write about this, aren’t you?”

* * *

April and Lexi find a map. April and Lexi are only here for a short while, and want to do everything. They are more purposeful, and therefore need a map.

They go to the tourist office, which is only open on Mondays. The map they are given is not of Vieques. It is of the stores on Vieques. It reads, “THIS MAP IS NOT FOR NAVIGATIONAL PURPOSES.”

“What else is a fucking map for?” April asks. But this is exactly what maps are: two-dimensional shared delusions. To use a map, you must submit to its view of the world. Problems arise when a cartographer and a traveler believe in different things, like Simon and I.

Vieques, on this map, is a perfect travel destination. Blank spaces are littered with ads for hotels, massage therapists, and restaurants; in reality, they’re blank. There is no mention of bombs or tarantulas. All roads are direct. The map bears little relation to the island we are on, but we decide to follow it anyway.

We want to go to Punto Diablo, the southernmost tip of the Bermuda Triangle. On the map, there’s a road straight from town, along the coast through the wildlife preserve. We spend four hours looking for it, on trails that peter out into mud pits, roads more pothole than asphalt, and old airplane runways that end abruptly in concrete barriers and jungle underbrush.

We never find Punto Diablo and this strikes us as hilarious. We laugh all day about getting lost on the way to the Bermuda Triangle. We dress up and go to Isabel Segunda that night, like in a bad music video: four white kids walking through a sherbet-colored town, reggaeton blaring from everywhere. We play pool with local guys in a tavern, and Lexi and Lenni get drunk on sangria.

On the hammocks that night, Lexi tells me about love, true love. She says she always knows. From the beginning it’s there, like a birthmark.

“So you believe in love at first sight?” I ask.

“I don’t love them. I know if I could love them.”

Bullshit.

Me? I know nothing.

Past
I cheated on Simon. Once, then a half-dozen times in rapid succession, all with the same guy. I could give a dozen reasons why, but they would all be untrue, or half-true. One-dozenth true.

I did it because Simon found me disgusting.

I did it because I didn’t love him enough.

I did it because I loved him too much, and wanted to ruin it. Because I was bored. Because this other guy was available. Because I was a slut. Because I was afraid.

I never told him.

Not even when he begged me, when he suspected. Part of me lied because I didn’t want to hurt him, but that was the facile part—the lying part. I lied because I didn’t want to admit what I did. I didn’t want to be the sort of person who cheated. But I was cheating all along. I never gave him anything that was meant to last.

Besides, I was leaving for Vieques. That was a good thing about my life, I was always leaving.

Present
Lenni gets sick. We blame the food, the water, everything. We research parasites with names we can’t pronounce. Schistosomiasis. Giardia. I tease her about tapeworms and Montezuma’s Revenge.

After nine days, we go to the emergency room, a room built like an airplane hangar. We stand in line. It’s the wrong line. They direct us to another window, and when my Spanish fails us, we’re directed to a third line. The dozen ceiling fans are so high up they barely shift the air at human level, and the dim, randomly placed lighting gives the room the pall of a brownout. Hospitals should be bright and bustling, but this room is filled with lethargy and lassitude. A man takes Lenni’s insurance card and clucks, “Sorry, don’t accept that.” Lenni’s been shitting water six times a day. She pays out of pocket.

He gives us a code that we punch into a machine—the code issues you a ticket that tells you your place in line. The floor is littered with these tickets, and we pick through them for a lower number. We wait. An hour later, a nurse calls Lenni’s number. Lenni leaves, and returns a few minutes later.

Lenni says, “She sneezed on me.”

“The nurse?” I say.

“No, her daughter. Her pregnant, 12-year-old daughter. In her school uniform.”

Lenni shivers, and I put my arm around her, checking first for pregnant 12-year-old snot.

When a doctor finally comes after another hour the building is closing. Most of the lights are off. He doesn’t speak English and I don’t know the word for diarrhea in Spanish.

“Ella necesita usar el baño mas de seis veces en un dia.” I stumble through an explanation of what’s happening. The doctor checks his watch and turns off his computer. He looks at Lenni’s tongue, and at his watch again.

He says she’s fine. Diarrhea’s a way of life in Vieques. If it lasts more than 30 days or she shits more than 20 times a day, we should come back.

Our plan is to leave in two days for the main island. Three days after that, we’ll board a plane to New York. We consider visiting the ER in San Juan when we get there, but Lenni decides to wait until we’re home in the States. We go to sleep feeling relieved: She isn’t dying. We’ll be home soon.

That night, Lenni shits blood.

We fly to San Juan and spend our first day in the waiting room of a hospital. The doctors and nurses speak English, and are concerned that Lenni has had diarrhea for nearly two weeks. They take her blood, but it’s a Friday night, and they won’t have results until Monday. We’ll be gone by then. What’s the point?

Lenni holes up in our hostel room, curled around her stomach, blinds drawn. She lives on bagels and Gatorade for three days. When we’d made our reservation weeks ago, we’d decided we didn’t mind sharing a bathroom down the hallway.

“At least I’ll get some exercise, right?” Lennis says. She tries to smile.

Past
On Fire Island, with friends. Simon and I were fighting again.

“You slept with how many people before me?”

I begged off, made vague generalizations, but Simon wanted a number. He wanted to quantify how awful I was, then he told me, in explicit detail.

“You’re disgusting. I’m actually nauseated right now. I can’t believe you. I don’t even know you. How could you do that?”

Later, he made a backhanded peace offering: “I guess if I was really depressed or self-hating, I’d do that too. Thank God you’re not like that anymore.”

Actually, I didn’t hate myself until I met him. For Simon, I pretended to be earthbound while knowing I was just waiting for an updraft. I made him make do with love-crumbs, and he was desperate enough to take them. For that, I hated us both.

Simon never trusted me again. He saw me as a new person, but this was there all along, waiting.

Simon believed you are something, or you are something else. He wanted there to be distinct versions of me, like a snake that sheds its skin whole, not a tree that carries each iteration of itself inside.

Future
In the weeks to come, doctors in New York will chart Lenni’s intestines. They will find nothing again and again. They will bring in bigger machines, go deeper. They will analyze her diet in Vieques, where we went, what we did; anything to find a clue. Lenni will lose 40 lbs. She will get fevers, cramps, chills. Like an infant, she won’t sleep through the night, and will wake to use the bathroom over and over.

Eventually, it will turn out to be something she brought with her to Viegques, Crohn’s disease. A genetic disorder that makes routine digestion nearly impossible. We did nothing wrong. It was there all along.

But I will wonder if we triggered it, if we went where we shouldn’t have and brought to bear pressure her body couldn’t take. Environmental stress is always a factor when things fall apart. How much of one, we will never know.

Between Past and Present
Simon visits near the end of our stay on the island. Lenni isn’t sick yet, or maybe she is and we just can’t tell. Anyway, we don’t notice. We spend every day doing something: the beach, the rain forest, the bioluminescent bay, hiking, swimming, snorkeling. Anything that is not talking. Like my interactions in Spanish, Simon’s and my conversations are short, direct, and in the present tense. They are filled with ellipses and gaps, things I don’t have words for.

“Do you want…?”

“Yes. No. I don’t know. I’m sorry.”

We wander the island for days, looking for just the right spot, the perfect moment, the destination that will give us meaning, the place we can look back to. This time we find it.

Orchid Beach is empty, the water clear and the sand white. It is checkerboarded with blooming vines of purple and green. It is a magazine shoot waiting to happen. We play all day, hoping for magic. We tussle in the water, lie side-by-side on a blanket, act out every romantic movie moment we can think of.

Nothing comes. It isn’t where we are, it’s who we are. There is no spot that will make this better.

We walk home in silence.

We finally talk the night before Simon leaves. We talk quickly, loudly. We both cry. Lenni pretends to be asleep.

All I can tell him is that people in love don’t fight like this. We depend on the idea of progress: We want this relationship, because later it will be something better. In the future, we will be something better. But there is no destination. Just a series of here-and-nows.

In the middle of the conversation there is a moment when we both stop crying. It’s already over, though we are still talking. An opportunity opens up to go deeper—to grid our entire lives into squares and dig below the surface explosives.

Simon says, “I’ve spent my whole life looking for things to be addicted to.”

“I never look for anything,” I tell him. “I have a new dream every 10 minutes. I move so much I never have to think about where I’m going.”

Silence detonates. We are not trained for this. We stop talking and go to bed. In the morning, Simon leaves.

Future
Lenni will get better, then sick again, then better. She will apply to graduate school. Even while her hair falls out and she lives at home with her parents she will be dedicated.

Simon will find a new boyfriend. I will see them once and think, That could have been me.

Past
I woke up at dawn next to Simon. He kissed me goodbye.

He worked in a garden and had to leave the apartment at 6:00 a.m. Sometimes I got up with him and went to the gym. Mostly I went back to sleep and dreamed short, warm dreams of us. I told myself I’d get on a schedule. I’d adapt to New York. I’d use Simon as my rhythm, my conscience. We’d get up in the morning and both go to work, him in the garden, me on the computer.

But usually I just fell back asleep and dreamed.

Present

The function of a map is to strip away information until only the relevant details are left. To be easily digestible. But who decides which information is most important? A map is not a journey. It is a story we tell to make a journey comprehensible. We do not go from here to there. We are always here.

On William Buehler Seabrook's The Magic Island

First published in Tin House on March 1, 2011. Purchase the issue here.

I’m a sucker for a good monster-origin story.  What’s Cujo with the rabies, Godzilla without the bomb?

So how about this: Imagine a man born at the end of the nineteenth century, the all-American son of a traveling preacher.  He drives a French ambulance in World War I, gets gassed, and receives the Croix de Guerre.  He becomes a reporter for William Randolph Hearst, but something is wrong.  He can’t sit still.  He travels—Arabia, West Africa, England, Timbuktu.  He becomes obsessed with the supernatural and befriends Satanist Aleister Crowley.  He moves to France and cavorts with expats.  Gertrude Stein writes about him.  His sex life is the stuff of morbid pulp novels: bondage, sadism, wife swapping.  He samples human flesh, which he categorizes as “like good, fully developed veal, not young, but not yet beef.”  His drinking spirals out of control, and for eight months he has himself institutionalized.  When that doesn’t work, he plunges his arms into a vat of boiling water, hoping that by immobilizing them, he will stop himself from drinking.  Eventually, at sixty-one, after writing nearly a dozen books, he kills himself, destroying the monsters in his mind.

All but one.

That man was William Buehler Seabrook, and though he’s forgotten now, his book The Magic Island midwifed into existence a monster that lives on in undead fecundity, reached out from beyond the grave to top the New York Times best-seller list, meddle with Jane Austen, and routinely scare the crap out of me: the zombie.

“From the palm-fringed shore a great mass of mountains rose, fantastic and mysterious.  Dark jungle covered their near slopes but high beyond the jungle, blue-black bare ranges piled up, towering.”

This is Port-Au-Prince, 1927, as described in the foreword to The Magic Island.  Divided into two parts, each chapter describing a different ceremony he saw or story he was told, the book recounts Seabrook’s forays into the mysterious worlds of Haitian religion and politics—the former infinitely more interesting than the latter.  Seabrook traveled to Haiti with the express purpose of learning voodoo and writing a sensational follow-up to his wildly successful travelogue, Adventures in Arabia.  It was a gamble.  As Seabrook recounts in his autobiography, No Hiding Place, his editor warned him: “No white man can write a book that’s any good about voodoo.”  But this was Seabrook’s shtick.  Travel somewhere exotic, “go native,” and write about it.  It had worked well among the Druze in Syria, and would work later among the Guere in Nigeria.  In Haiti, however, he had his biggest success, and he wrote the book that changed the nightmares of the world forever, although he never quite realized it.

Maman Célie, the matriarch of a large family that included one of Seabrook’s Haitian servants, was his entrance into and guide through the world of syncretic Afro-Catholic-Caribbean spirituality.  Seabrook wrote of Célie: “It was as if we had known each other always, had been at some past time united by the mystical equivalent of an umbilical cord; as if I had suckled in infancy at her dark breasts, had wandered far, and was now returning home.”

As in many good monster stories, from Beowulf’s Grendel to Psycho’s Norman Bates, Seabrook’s life was dominated by mommy issues.  He divided his birth mother’s life into two periods.  There was the beautiful willow girl who was the epitome of what a woman should be; in his earliest fantasies (which may have been aided by doses of laudanum from his Spiritualist grandmother), Seabrook dreamed of taking women like that and tying their hands behind their backs, dangling them by ropes from the ceiling, and chaining them to pillars—fantasies he would carry out, publicly and privately, as an adult.  When she grew older and less attractive, Seabrook came to despise his mother.  He described the mother-son relationship as a “silver cord [that] strangled more struggling males than all the knotted nooses of hangmen and assassins.”  His second wife, writer Marjorie Worthington, believed that every woman he brought into his life (and there were many: wives, guides, prostitutes, teachers, mistresses, lovers) was an attempt to work out his Oedipal issues.  His entwined fear and desire were a large part of what motivated his peripatetic search for mystical salvation.  He looked for women he could control sexually, and for ones who could save him.

Célie was one of the latter, and she became his Haitian mother, the woman who brought him into the community of priests and ceremonies, loas and oduns.  With her he watched white oxen ceremonially butchered, and learned to make fetishes and other religious objects.  But it was a roadside encounter with an unnaturally leaden work crew that brought him to zombies, his major contribution to Western culture.  Here are the first words ever published in English about the zombie: “I recalled one creature I had been hearing about in Haiti, which sounded exclusively local—the zombie…a soulless human corpse, still dead, but taken from the grave and endowed by sorcery with a mechanical semblance of life…it is a dead body which is made to walk and act and move as if it were alive.”

These zombies were a far cry from the ravening horde of today’s Hollywood blockbusters.  They were dumb brutes, mournful and confused over being pulled from their eternal resting places.  They had forgotten even their own names.  Seabrook (and soon, all of America) didn’t fear the zombie itself—he feared becoming one.  Being turned into a zombie was literally a fate worse than death.  It was the perfect monster for a country terrified of racial ambiguity and miscegenation.  The zombie caught the American zeitgeist for the same reason Seabrook himself did: both flirted with becoming “the other.”  It was the Roaring Twenties and the Harlem Renaissance, a time of blurring racial lines.  Nella Larsen’s seminal novel Passing, published the same year as The Magic Island, told what was for some bigoted Americans the ultimate horror story: that of a mixed-race woman who successfully “passed” as white and married a white man.

When The Magic Island was published, the American press (and Seabrook’s birth mother) were repulsed by the things he had done, and the thing he had symbolically become through his relationship with Maman Célie: black.  In its review, Time magazine stated in dread fascination that Seabrook “himself a white, an American, shared in the rites” of voodoo.  The book quickly led to a boom in American zombie stories.  Movies got in on the action with 1932’s White Zombie, in which a young white woman about to get married is transformed by a lecherous Haitian priest.  Its tagline evoked the era’s fear of white slavery:  “She was not alive…Nor dead…Just a White Zombie performing his every desire.”

Seabrook was only dimly aware of the seismic shift he had brought about in American horror.  When he died in 1945, the zombie as he knew it had become a familiar, if staid, part of the cultural landscape.  New horror stories were more concerned with Nazi experiments and radioactive mutants.  It would be nine years before Roger Matheson would re-create the zombie (in his 1954 book I Am Legend) as the modern, world-annihilating plague that audiences love to fear.

Shortly before he killed himself, Seabrook wrote of The Magic Island, “I’m not building up to assert—to persuade myself or anybody else at this late day—that it was a good book.  I’d give my life to write one good book, as I suppose any author would, but doubt that I ever have, or will.”

What Seabrook wanted was what he had already unknowingly achieved: life after death.  His name may be forgotten, but we owe him a huge debt.  Perhaps another writer was waiting in the wings.  Perhaps the zombie would have crawled here, with our without Seabrook, to spread its contagion upon American shores.  But perhaps not.  The zombie was the right monster for the right moment, and Seabrook, with his unique dichotomies (a white man who saw nothing wrong with saying he wanted to “be Negro,” a dedicated reporter not above exoticizing or exaggerating whole cultures for a story, a man many described as noble even though they disapproved of his sexual peccadilloes), may have been the only one who could have brought them here when he did.  His travelogues may never be republished, his name may be erased from history, but his undead legacy shambles on.

An Arcade to Make Gamers Cry

First published in The New York Times on February 10, 2011. Read the original with comments and photo gallery here.

ON my first visit to Babycastles, an independent arcade in Queens, I watched as two young women explained to a friend the rules of a video game. It didn’t involve fighting, special moves or guns, but it was full of big-headed cartoon characters wandering through a jewel-toned landscape.

“I don’t understand,” their friend said, “but I love it.” From a nearby stool, I cheered them on until it was my turn.

An avid gamer since Pong, I have always loved the feeling of hiding in a friend’s basement while playing games through the middle of the night. It was something no traditional arcade could recreate: the camaraderie, the broken-down couches, the blasting punk music. But entering Babycastles brought it all back — right down to the low ceiling and the musty basement smell. But there was one important difference: the games at Babycastles can’t be found anywhere else. There’s no House of the Dead 4, Mortal Kombat 3 or even classics like Space Invaders.

Babycastles is part of a movement of indie and amateur game designers from around the world who are rethinking games from the ground up. Every month, the arcade features games built around a different theme and picked by a rotating cast of curators. Recent topics have included “Games That Will Make You Cry” and “Christian Video Games.”

Kunal Gupta, a video game promoter and the founder of Babycastles, said he hoped to educate a new generation of players about the many forms that video games can take. It’s the best kind of education, disguised as a night of competition among strangers.

Babycastles is small, occupying the basement of Silent Barn, a performance space and living collective on Wyckoff Avenue. Mr. Gupta and three friends live upstairs and run the music events on the main floor. The arcade is open four or five nights a week, during every show. Visitors flow seamlessly between the activities on the main floor and the games below.

Three or four games are typically set up in the basement. In keeping with the do-it-yourself aesthetic of the games, Mr. Gupta, along with a legion of volunteers, has built, scavenged and refurbished arcade cabinets to hold them. With a small bar, a few overstuffed couches and dim lighting, the space feels like a 1970s rec room reimagined by hackers. This intimacy makes it natural to watch and to interact with other players as if they are old friends.

Babycastles is not a money-making venture. Visitors pay for the music shows (usually $5) but not the games, which have no coin slots. Mr. Gupta hopes that one day, the independent video game scene will support designers, in much the same way the indie music scene supports musicians. But the first step has been to create that scene in a physical space.

At a party last fall, I listened to religious rock as visitors played Christian video games from the past two decades. For many, the games were like nothing they had experienced before. And that was a big part of the appeal.

“There’s not much I can tell you about this game because I’m confused completely,” said Paul Cox, a first-time visitor to Babycastles, as he attempted to navigate a game called “The You Testament,” based on Noah’s Ark. “It’s actually a blast so far.”