When Hannibal was loose in Italy and could not be made to leave, the Romans did a strange thing. They consulted their books of prophecy, and the books told them to go get a mother.
In the middle of the Mediterranean, 50 miles from Sicily, 200 miles from Libya, floats a country whose general character has been defined by centuries of accretion and erasure.
This is the island that played host to this spring’s newest reality dating show, Love Overboard, in which sixteen sculpted young people battle for connection and status on a luxury yacht. The yacht, and the people, mostly float off the coast, though the golden sandstone of capital city Valletta looms behind them. The guiding myth of such shows is that a beautiful locale—sunny, cloistered, preferably bare of culture—is conducive to love.
The reality of Malta is that it’s the loneliest place I’ve been.
On this arid soil—not a river to be found on the entire island—forces as mythic as Ottomans and Knights Hospitaller met to make their case for dominion; Byzantines came, Arabs, the French. The resulting language, born of this crossroads aesthetic, seems to blend the insistence of Italian and the lilt of Arabic, though most islanders also speak English, which feels—like the red telephone boxes dotting the capital—vestigial.
A story is an offering—
something with a bright, burstable skin and tender flesh.
Whenever my mother gives me one of her stories, I watch her cut into it, lay it out for me in a way I can consume, in a way she can bear.
By RO SKELTON
The first apartment that I lived in in Dakar was brand new and backed onto the far end of the airport runway, so that from my bedroom window I had a distant view of the ocean and of a vast baobab tree silhouetted against the hazy Saharan sky. The neighborhood––modest two-story family homes and the occasional new building like mine––was as far out of town as taxis would go, and even then they would refuse to take me the whole way, grumbling as they dropped me at the entrance to the neighborhood, so that I had to walk the rest of the way to my apartment along a potholed, sandy road.
By AIMEE LIU
He’s calling my name. About time. He’s been holed up in the bathroom for nearly an hour while my mother and I’ve busied ourselves elsewhere, pretending not to notice. Now as I wedge my way in, I find him seated on the rim of the tub like he’s waiting for an appointment.
Sickness has sallowed his skin and bruised the pouches around his eyes. His pale blue summer pajamas hang from his shrunken frame, and uncombed hair turbines around his head in a wild white corona. Yet my father sits up straight. He still manages to look irresistibly dashing in the way that Ray Milland might have, if he’d lived to ninety-five, had terminal cancer, and been half Chinese.
“… [C]atastrophe is not something awaiting as in the future, something that can be avoided with well-thought-out strategy. Catastrophe in (not only) its most basic ontological sense is something that always-already happened, and we, the surviving humans, are what remains …. Our normality is by definition post-apocalyptic.”
Slavoj Žižek
Apocalyptica, “From Catastrophe to Apocalypse… and Back”
Turntables coated in rust and salt.
Illuminated beneath halogen lamps and stacked on one another like the layers of a wedding cake, the vintage record players boast a thick icing of sodium chloride and iron oxide, the granularity of which almost perfectly emulates the breading of a recently fried chicken finger.
Instead of occupying a warehouse shelf, a basement box, or a landfill, these outdated music makers ended up in a museum display case as witnesses to a singular event that some would define as catastrophic, others tragic, others fascinating. The museum, installed in a train station that hasn’t housed a locomotive for decades, commemorates the flooding and destruction of the town where it is located: Villa Epecuén.
My horse was called Emmy, short for Emerald Star. Dad’s more mature, larger mount was named Sassafras, which he shortened to Sassy. If we hadn’t taken these girls home, they’d have been shipped to the glue factory.
My mother and stepmother got breast cancer six months apart. I realize, since only one of them is my blood relative, it doesn’t mean, you know—
Mid-summer, mid-pelvic exam, I am in the middle of this sentence when pain whooshes through me. I make a noise of surprise.
In 1927, a Russian architect named Konstantin Stepanovich Melnikov built an astonishing home in Moscow for himself and his wife, son, and daughter. Using affordable materials (building supplies were scarce), Melnikov and his son pitched in alongside several hired laborers to frame and erect the house. A photo taken at completion shows the owner—a slender man dressed in a suit, spats, and top hat—standing proudly in front of his home, with his wife (sporting a plaid coat and matching hat) at his side.
By RANEEM ABO RMAILA
Translated By MAYADA IBRAHIM
A Confrontation with Place: The City Changes, and We Change with It
I walk amid the traffic and the rush of people downtown. Here is where I first came to know the city, or so my memory claims, and I fall for it. Downtown has a “soul” that other parts of the city lack. It reminds me that I, in defiance of the hostile noise, am here, and that Amman the city is also here, attempting, however feebly, to find answers to questions that have long exhausted us. The soul of the place tempers the weight of those questions.
We return, regardless of how much we try to run or hide, to our questions about place and identity. Does the city grow weary of its people? Do we become, in our attempt to understand it and to keep up with it, the victims of place? The city changes rapidly; it loses its characteristics and becomes a stranger to us. Those of us who fear suffocating in our city try again to find familiar things in it. Downtown, whose landmarks begin with the Roman Theatre and end at Al Shamasi1 and Al Kalha Stairs, once formed the identity of the city; today there is only dissonance. Shops, cafés, and the ambition of investors extend across it from every side. It no longer resembles its past; it no longer resembles us.
As for me, weary of walking in the center of town, I try to lean on the first stairs I see. Others around me, fellow tired wanderers, take refuge in the stairs as well. There is no room to rest in this city. It’s as if Amman entangles us in an imminent and predictable trap. It commands us to keep moving while concealing our destination.
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