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Art by Lonni Lees © 2015 |
“La Guitara”
by
Aurelia Lorca
The Hollywood
moon was waxing a lopsided and toothless smile. For you, it was just
another flamenco performance, but it was my first time seeing you there amid clapping
and crying along with laughter of the cante on a stage
below Sunset Boulevard. The restaurant had
a sign that boasted “Flamenco for over 50 years.”
The stage glowed in red and was framed by red curtains, red lights, red the color
of flamenco, red the color of love. As you played I wondered what it was that you yearned
for? What narratives existed between your fingers? What melancholies and delights were
translated from your longing? What rhythms
did your heart carry, rhythms that came down from centuries, beating in 6/8 time? There
is a conflict of light and wind that lives under my tongue.
Sometimes I swallow knives, my stomach burns, my tongue sprouts hives, bitter red
dots. I have sought where it comes from,
the sun of my center, and found it beneath the whorls of my finger that wrestles with the
static of memory cut from blank pages. Let
me give you a little Andalusian California history—my
family escaped to this country as slaves on cattle ships, “human freight” that
harvested the sugar plantations, and then fled here, to the state with a made-up name.
They were “others” not allowed bank accounts, loans, mortgages. They
were ghettoized, or run out of town for being Communists, whenever they tried to ask for
their rights. In the Spanish Clubs Andalusians were looked down upon, gitanos weren’t
talked about at all. Yeah, they sang flamenco, but there wasn’t money in it.
It wasn’t entertainment, $75 VIP Forever Flamenco tickets the Ford, a chosen identity,
it was their culture, one they could not escape. The money they made was from field work,
gambling, number running, and bootlegging—Criminalized, because try telling a Spaniard,
much less a gitano, that alcohol is against the law. One uncle killed himself,
the other, a half payo half gitano Ira Hayes, was a war hero who drank
himself to death. My father tells me, “don’t
talk about the past.” It was what my grandfather
had told him. However,
I am a writer. I write about the past because
there is no other way to talk about the present.
I write from silence, I write from shame, I write what the ghosts tell me. Nothing is true.
Everything is real.
For over ten years, I have
been writing about the Cannery Row of my grandparents, the one Steinbeck didn’t write. Five years ago, I left my husband and the ghosts
stopped talking. Amid the ache of divorce,
I could not write. Stuck and desperate,
I went to see a fortune teller, upon swallowing a bottle of wine and a handful of Ativan. A large neon
sign of a palm and the word “Psychic” lit the shop’s small window. The windows were in the old style, framed
with white lace curtains. Inside the shop,
in a small front room, a family sat on folding chairs around a card table. A baby in blue lay on a cot across from them. A frilly bassinet of white lace and blue ribbons crowded the entry-way
to what I assume was their living quarters. It
was a nice scene, and I was drunk and sweaty. When
I opened the glass-paned door, the family stood up and a bell tinkled. The fortune teller told me her name and greeted me warmly. I took her hand. Her family had clustered around me smiling when I
entered the shop. Once I took the fortune
teller’s hand and they smelled the wine on my breath they stood silent with raised
eyebrows. After a few awkward moments, the fortune teller limply returned my handshake. Her hand was warm, soft, vulnerable. He had soft hands, like a banker’s, my aunt said about
her father, my great-grandfather, the gambler.
The fortune teller’s hands were my biggest link to the questions no one would
let me ask.
I spoke quickly. I was a writer.
I wanted to know things. It was my heritage. Without it all else was meaningless gold. Their forgetting was a promise.
The horizon was martyred from the world, troubled back aware. Like with my family, the fortune teller would not allow me to ask questions. Instead, she told me to make a wish.
What then to know? Do not fascinated eyes spin tales? Wish
shapes?
“I want to do good things for others,” I said.
The fortune teller smiled.
“That is a good wish,” she said.
Though she said me to remain quiet as she read the cards, I told her about the photo
we found under a pile of old receipts of the older brother my grandfather refused to talk
about.
“I hope you kept it!” the fortune teller said.
I showed her the photo. When she looked at his picture her breath
caught.
“This is mafia,” she said.
“I know.” I told her the story—The
photo was of my grandfather's oldest brother. Some say he was chased into the Sacramento
River by the mafia. His death certificate
says he committed suicide, drowned. Both stories could be true. He was a drinker. A gambler. A number runner. A gangster. A gypsy. He died at 24 years old. He is the brother who
taught my grandfather how to swim. No one will say his name though he has been dead for
80 years. The body they pulled from the Sacramento
River was 5’6” and 140 lbs. It could not
possibly have been him when he was a 6’3” monster. When I
asked my father what happened to him, the only thing he said was that I wouldn’t
understand, he was born in Spain.
“He was buried in unconsecrated land and I am convinced he is haunting us,”
I said.
The fortune teller told me to let
it go, that I would never know the full story, and it was so long ago why did it matter. She told me that if I worried about it too
much, I’d risk losing my health.
Throughout the reading we were interrupted, my cell phone,
her phone, her grandchild crying on the bed next to where we sat. “There are spirits
who do not want you to know your history,” she said. She smiled, I thought
she understood that our family was haunted.
I was haunted. “Forget the past.
Worry about yourself. Listen to your dreams,” she said whenever
I tried to speak. When
I said something about gitanos, she stopped me.
“Who in your family was gypsy?”
“Him,”
I said nodding to my uncle’s photo. “My family. Though no one will admit it.” The fortune teller no
longer smiled. “They
had to run, leave, to say who they were would mean death.
Leave the past alone.” She asked
me my last name. I told her a fake name. “That is not your
real name.” “I
don’t think our last name is our real name either,” I said. “No one will talk about these things.” She told me she could
help me go back into this history and unblock a curse from the past that stretched back
hundreds of years if I paid her $500. I gave her the money
and of course I never saw her again.
Yet, I am a poet, a storyteller, and I can do this on
my own. Some might say it’s like casting
spells. *
* *
Flamenco is a difficult art form to describe,
much less write about. It is the kinesthetic, visual, and audial manifestation of raw emotion,
and it can tell a million stories at once. It offers the emotionality choreo-poetry set
to music and balances on the dynamic between guitarist, singer, and dancer. The guitarist holds the melody of each dance,
or palo, the cantaor improvises from the guitar, and the dancers improvise within
the form or palo, and translates through his or her
body the emotion of the cante,
or song. From this balance we can receive
one story, many stories, or no story at all but emotion.
In short, we receive whatever we allow ourselves to be receptive to.
Aurelia Lorca is
the pen-name of a woman from the borderlands of the Monterey Peninsula who has
been motionless in the twist of time. The title character of poet
Federico Garcia Lorca’s last play, Dreams
of My Cousin Aurelia, Aurelia
Lorca was a character who lived in literature, and yet was supposed to receive a cathartic
slap in the face to place her in the present. However, her creator was murdered by
fascists at the start of the Civil War in 1936, and he could not finish the play.
Aurelia Lorca has
been reborn from the mind, heart, and pen of Nicole Henares—an American writer
who is the granddaughter of Andalusian immigrant cannery workers, and the daughter
of civil rights workers. Her writing largely focuses on questions of ethnicity and
identity and often reassembles narratives from histories which have been forgotten as a
way to remember.
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In Association with Fossil Publications
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