Why do you always have to be right, I remembered John saying. It was a complaint, a charge, part of a fight. He never understood that in my own mind I was never right.
In fact I did not need to look, nor could I avoid them by not looking: I knew them by heart.
Why, if those were my images of death, did I remain so unable to accept the fact that he had died? Was it because I was failing to understand it as something that had happened to him? Was it because I was still understanding it as something that had happened to me?
She wrote in a world in which mourning was still recognized, allowed, not hidden from view.
She didn’t know the songs,” I recall being told that a friend of a friend had said after an attempt to repeat the experience.
I never felt poor; I had the feeling that if I needed money I could always get it. I could write a syndicated column for teenagers under the name “Debbi Lynn” or I could smuggle gold into India or I could become a $100 call girl, and none of it would matter.
When I try to reconstruct those weeks at UCLA I recognize the mudginess in my own memory. There are parts of days that seem very clear and parts of days that do not.
Yet I had always at some level apprehended, because I was born fearful, that some events in life would remain beyond my ability to control or manage them. Some events would just happen. This was one of those events. You sit down to dinner and life as you know it ends.
Yet the Beverly Wilshire seemed when Quintana was at UCLA the only safe place for me to be, the place where everything would be the same, the place where no one would know about or refer to the events of my recent life; the place where I would still be the person I had been before any of this happened.
Remember what it was to be me: that is always the point.
What would I give to be able to discuss anything at all with John? What would I give to be able to say one small thing that made him happy? What would that small thing be? If I had said it in time would it have worked?
I did not believe in the resurrection of the body but I still believed that given the right circumstances he would come back.
Nei momenti difficili, mi era stato insegnato fin dall’infanzia, leggi, impara, datti da fare, rivolgiti alla letteratura. Essere informati significava non perdere il controllo.
I superstiti si voltano indietro e scorgono presagi, messaggi di cui non si sono accorti.
The weak fear happiness itself. They can harm themselves on cotton wool. Sometimes they are wounded by happiness.
This served as a profession of faith in the future. I take the opportunity for such professions where and when I can invent them, since I do not yet actually feel this faith in the future.
One day we are looking at the Magnum photograph of Sophia Loren at the Christian Dior show in Paris in 1968 and thinking yes, it could be me, I could wear that dress, I was in Paris that year; a blink of the eye later we are in one or another doctor’s office being told what has already gone wrong, why we will never again wear the red suede sandals with the four-inch heels, never again wear the gold hoop earrings, the enameled beads, never now wear the dress Sophia Loren is wearing.
The West begins where the average annual rainfall drops below twenty inches. Water is important to people who do not have it, and the same is true of control.
If the dead were truly to come back, what would they come back knowing? Could we face them? We who allowed them to die? The clear light of day tells me that I did not allow John to die, that I did not have that power, but do I believe that? Does he?
I began to make notes. I began to write down everything I saw and heard and remembered and imagined. I began to write, or so I thought, another story.
What continued to dominate the rhetoric of the 1988 campaign, however, was not this awareness of a new and different world but nostalgia for an old one, and coded assurance that any evidence of ambiguity or change, of what George Bush called the “deterioration of values,” would be summarily dealt with by increased social control.