- a desire for a sustained period of peaceful stability, and
- an attraction to a structured rhythm,
Monday, December 2, 2024
Dec 2, 2024: Kathleen Rooney, Perfect Days in Imperfect Times
Sunday, December 1, 2024
Dec 1, 2024: Danielle Geller, Timberborn
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This is part of our yearly Advent Calendar, which publishes an essay a day each year during advent. Find the rest of this year's and previous years' calendars here.
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I’ve been playing a lot of Timberborn lately, one of those simulation games we call ‘city builders.’ Traditionally, they’re games in which the primary objective is to grow a village into a thriving and commercially successful metropolis where all of your citizens’ needs are met. Timberborn is that but with cute beavers.
As your beavers multiply and your colony grows, you plan for drought and build levees and dams to divert water from doomed rivers into reservoirs.
In beaver culture, water is life.
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I realized, when beginning this essay, that I spend so much in-game time at the macro level—expanding Beavertown, battling water physics—that I never stop to appreciate the day-to-day of my beavers and all we’ve worked for. So, in celebration of this day on Essay Daily’s Advent calendar, I bring you a glimpse into the lives of my beaver buddies.
Industrious beavers harvest sunflower seeds.
Some beaver facts: The first ‘true’ beaver evolved in Germany between 10–12 million years ago, and the largest beaver known (Castrorides ohioensis) lived in Canada between 1.4 million and 10,000 years BC. (Because this is an Advent calendar, and because I have some leftover Catholic nostalgia for the holidays, I’ve chosen to retain the English abbreviation for ‘Before Christ.’) The largest beaver stood 3 feet tall, measured up to 7 feet from nose to tail, and weighed as much as a black bear.
Beavers typically eat bark, twigs, aquatic vegetation, and lily roots. In Timberborn, they also eat carrots, sunflower seeds, bread, grilled potatoes and chestnuts, and maple pastries. In their natural environments, beavers cache the buds and twigs of their favorite trees—willow, alder, osier dogwood—in the mud outside their lodge. In Timberborn, they build stackable warehouses that contribute to the game’s ‘verticality,’ the ability to send beavers into the sky.
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Lumberjack Chikyil gnaws on a pine.
I’ve been reading about emergence, a multidisciplinary study of complex systems and the properties and patterns of behavior that come into being only through the interactions of individual components within a larger whole. (Google a murmuration of starlings.) Somehow this led me to the 2013 issue of Theory, Culture, and Society that celebrated the work of Friedrich Kittler. In the introductory remarks, Geoffrey Winthrop-Young reviewed the multiple interpretations of the German cultural theory Kulturtechniken [1], first translated into English to refer to ‘environmental engineering,’ large-scale processes like irrigating land, straightening rivers, and building reservoirs. (What beavers do. [2]) The word has since been co-opted by theorists to refer to ‘cultural techniques,’ the past and emerging technologies that shape society and culture. Cornelia Vismann offers this frequently cited example:
To start with an elementary and archaic cultural technique, a plough drawing a line in the ground: the agricultural tool determines the political act; and the operation itself produces the subject, who will then claim mastery over both the tool and the action associated with it. Thus, the Imperium Romanum [3] is the result of drawing a line—a gesture which, not accidentally, was held sacred in Roman law. Someone advances to the position of legal owner in a similar fashion, by drawing a line, marking one’s territory—ownership does not exist prior to that act.
Kulturtechniken has more recently been applied to new media technologies. Radio, television, the internet: they’ve been called democratizing forces—the internet, especially, the bastion of free speech. We see where this has gone.
You could ask what video games have done to (or for) human society, though it’s hard to generalize across genres, between role-playing games, survival games, first-person shooters, and so on).
A critique [5] of the traditional simulation and city-building genre is that its core mechanical systems are based on the industrial model of urbanization, consumption, and exploitation of the natural environment and the poor working class. Despite Timberborn’s ‘light ecological message,’ [6] the game borrows the common trope of society vs. nature. (With beavers.) You’ll eventually send your unwitting beavers into the ruins of human civilization to harvest scrap metal used to build excavators, sluices, and mechanical pumps.
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Azra hauls a box of maple pastries across a levy that connects the Watertown and Ender districts.
Political theorist Langdon Winner famously asked the question: “Do Artifacts Have Politics?” In that essay, one of many he wrote on the subject, he warns against technological determinism—the belief, for example, that the plough determined the political act responsible for our concept of ownership (and empire).
But to say that technologies are inherently neutral—that it isn’t the tool but how it is used that determines its place on the spectrum of good and evil—is a simplification. Concerning technological legacies [7], where a society invests its time and money shapes the form and function of what comes. Ten thousand years ago, around the time the last giant beavers paddled around Canada, the agricultural revolution dawned. And from pottery to the wheel to construction and engineering, we’ve ordered the world to our benefit.
Who ‘we’ and ‘our’ encompass makes the difference, both politically and socially, [8] a reality I’ve been trying to escape through video games.
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A young Folktail visits a shrine to contemplate nature.
There are two factions in Timberborn: the Folktails and the Iron Teeth, who are unlocked after you reach sufficient happiness in a Folktails game. (The beavers, it seems, have had their own agricultural and industrial revolutions.) As characterized by the game’s developers, the Folktails’ primary identity is attributed to their respect for nature. They live by the simple motto: “Comfort, food, and sturdy wood.”
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Talis floats in a mud bath and ponders the meaning of life.
Iron Teeth, on the other hand, defected from their traditional ways. Through their mastery of iron and science, they achieve progress through ‘ingenuity, efficiency, and disregard for the environment.’ Their motto: “Work hard, work hard.” When I tried to play the Iron Teeth faction, I quit soon after I discovered they don’t breed naturally—they just stick water and berries inside a breeding pod; five days later, a beaver baby pops out.
There’s an aesthetic difference I found difficult, too. Where a Folktail would erect a bucktoothed scarecrow, an Iron Tooth would place a scrap metal bell that sounds at the begin-and-end of each work day and evokes a punch card industrial hell. (With beavers.)
I’ve decided the Iron Teeth are for a different kind of player, possibly a different kind of human, than me. But what Timberborn’s developers have done, for better or worse, is give its players the ability to choose.
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Notes
- Friedrich Kittler, a philosopher and media theorist, once argued that software doesn’t ‘exist,’ and by consequence, that the bulk of modern texts composed on electronic mediums like WordPerfect exist not “in perceivable time and space but in a computer memory’s transistor cells” and that writing itself is a thing of the past.
- In the ‘real world,’ beavers are attracted to the sound of running water, streams and culverts alike, which makes them a pest in human society. Even though we’ve learned they’re important ecological engineers, people have put a lot of time and energy into designing contraptions to try and prevent beavers from flooding land we want to keep dry.
- Imperium Romanum is the title of a 2008 city-builder developed by Haemimont Games. In a positive review on Steam, a user named ‘praxis’ liked that the game didn’t “skirt around the issue that slavery was a common practice. Slaves will do all the building and hauling here, and they get separate ‘housing’ and will not be able to fill the ‘free’ jobs that your settlers will take. If you overwork your slaves (i.e. don't build enough slave shelters) then they are likely to revolt until you get their workload under control.”
- Vismann, C. (2013). “Cultural Techniques and Sovereignty.” Theory, Culture & Society, 30(6), 83-93. https://doi-org.ezproxy.library.uvic.ca/10.1177/0263276413496851
- A couple years ago, Edwin Evans-Thirlwell published an article in which he wonders how the realities of climate change will effect the developers of city-builders. He reviewed a handful of games that have responded to this ‘crisis of conscious’ in interesting ways.
- It’s unclear to what extent Timberborn’s developers believe the game responds to current ecological issues, but it’s played a minor role in their marketing strategy at least.
- On the ‘About’ page on Langdon’s website, he lists some of the ‘bad habits’ we’ve inherited from our industrial. This list includes things like the ‘needless destruction of living species and ecosystems;’ the ‘exploitation of working people;’ ‘surveillance as a means of social control;’ the ‘celebration of technical toys as if great social accomplishments,’ among others.
- As he also points out, the technologies we’ve developed to order our world also order human activity. “In the processes by which structuring decisions are made,” he writes, “different people are differently situated and possess unequal degrees of power as well as unequal levels of awareness” (Daedalus, Winter 1980). As we’ve seen, people don’t always understand what they’re voting for.
Saturday, November 30, 2024
Nov 30, 2024: Julie Marie Wade, Advent
Welcome to the 2024 Advent Calendar. We begin with a preview of the Calendar this year, featuring an essay by Julie Marie Wade, "Advent."
This is part of our yearly Advent Calendar, which publishes an essay a day each year during advent. Find the rest of this year's and previous years' calendars here.
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Dark
By 4:30. Earlier on overcast days. 3:30 sometimes if it’s raining, water racing to fill the roadside drains. I like the dark despite the way adults complain. Bleak puddles call for bright galoshes. And the word galoshes, too, for galumph and slosh, the way our slickered bodies slide toward recess, galoshing. After school, my mother is always late. The teachers linger against their will. I hear them whisper, groan: not paid to stay, not a babysitting service. No yellow buses for private school, just yellow raincoats. I slump under the awning, snapped and toggled, watching the rain drip down, the dark spreading over the world. I could almost disappear but for my bus-bright. If it’s Grandma’s day, she’s early, steering her long white boat of a car. Finned as it is, I trust we will always float. She brings me taffy. Her headlights delve into the damp-cold, parsing the sudden night. This is December, I think. Daylight fizzles, and I don’t miss it. All the way home windows glow. Lights flicker and beam. We spot tinsel around a doorframe, a sleigh perched on a sloping front lawn. Magic is watching. I’m peering into lives not mine, glimpsing their unfamiliar incandescence.
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Candelabrum
Indoor dark is different. I dread the hall lights dimming, the porch light gone out like a star, parent-bodies receding to their bedroom, thick with quiet thereafter. I sleep by nightlight—so the indoor dark cannot wrap its restless arms around. Still, any room altered by shadows becomes an unsafe place. Rocker creaks inexplicably. Stuffed bears swell to twice their normal height. Mirror beckons me to look, but I refuse. All night, which is the long night of childhood, I wait for morning to spill its pink secrets under the shade. Then December, and suddenly candle-trees appear—five green glass bulbs on plastic branches, each tethered to an ecru cord. My father crawls beneath the basement stairs, plumbs a box filled with newspaper, places them on every windowsill. So much green light: permission granted. Relief floods my small body like the rain. I will sleep better now than I do all year; every stoplight in my dreams is set to go. Then Grandma says, “Just look at that lovely candelabrum.” Can-de-la-brum. I fork the syllables onto my tongue, one by one, repeat candelabrum like a spell. But is it a spell I am casting or breaking? This I cannot tell.
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Upstairs tree
My father flocks the tree. No birds involved, though I flap my arms and caw: Flock! Flock! “Be careful with that word,” he warns, though I don’t know why. Long after we have ceased this ritual, I will. Our new tree is also artificial—imposter green, tiny white lights, inedible sugar plums. But when I am still small and the tree is still flocked, I belong to my father. Preparing to shave in the peptic-pink bathroom he shares with my mother, he fills the sink, splashes his face, shakes the bright green Barbasol tin until it yields a beard of foam. For years, my father lets me rub shaving cream all over the counters as he takes a manual razor to his throat. Sometimes he makes a gash, and I flinch at the red of him seeping through all that soft white. I run to the cabinet, but he refuses every Band-aid I offer. Flocked or unflocked, our tree never becomes a believable fiction. In this way, it resembles our family. One day deep in the future, my father shouts, “Let me out of this fucking car!” My mother fumes in the front seat. “Flocking car,” I softly correct him.
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Holiday Soiree
The living room is where my mother entertains: tea parties, garden clubs, powdered women who recite their letters like a pledge: AAUW, Delta Kappa Gamma. She is always president or treasurer or running again until the day she is ousted from office. Then the chapter changes, and new women arrive, bearing their gifts of Bundt cake, gingerbread, and toffee. My mother always hosts the Christmas party. She explains how no one else is equal to the task. See her in the basement, defrosting cheeseballs, searching for the short-handled knives engraved with cherubim. There she is in the kitchen, washing Lenox plates. They have gold-leaf edges, hand-painted holly. She has already promised me four place settings for when I marry well. Meanwhile, before the doorbell rings, I dim the chandelier and light the candles in all the votive cups. Our fireplace matches are long as leashes, pink at their pretty tips. I whisk sheets away from couches, toss them in the closet. I gather plastic runners from the carpet, place cotton balls doused with perfume alongside all the baseboards. Instead of our bell, someone uses the knocker. Pound. Pound. Pound. I don my mother’s apron, greet her guests at the door.
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Church
Greeters in the narthex wear name tags, shake hands, smile. They fuss over me because there aren’t many children—ruffling my curls and asking my mother if they’re natural. “Naturally!” she replies. In the sanctuary, a red carpet like award shows. Tiny pencils in every pew. Cards for writing prayer requests or stories. So much music—organ and piano, maracas and tambourines. On special Sundays, Jeff plays his trumpet in the loft and startles everyone. At Christmastime, a real tree sweeps the ceiling, christened with a star. Its branches dip toward the altar, bearing gold and silver globes. I love when we sing about the angels, our chorus of “Glo-ooooo-ooooo-oooooo-ria...” so long and slow everyone loses their breath, even the pastor. We are Lutherans, like Martin Luther. My parents married in one Lutheran church, then moved to another, and another after that. When we leave, no reason is ever given, though Grandma mentions my mother has trouble getting along: “Her way or the highway.” At Christmastime, there’s a wreath with purple candles. On Christmas Day, they light the pink one in the middle. If I’m good we can go and see it, my mother says. I still have never been.
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Egg Nog
Blenders, two on the counter at once: eggs, cream, sugar, heaps of ice. Dark liquids in glass bottles. A cinnamon swirl or even a stick. The only Christmas drink served cold, the most delicious. “It’s too rich,” my mother gripes but keeps making it. When I ask for more and more, my father calls me Oliver Twist. My mother says I’m at risk for growing up fat like my father. We both look down at our skinny legs, our skinny arms. “You’re fine,” he promises. “I’m the one with the paunch.” This time my mother’s family is coming. “They never come here,” she mutters. Uncle Thor saunters into the kitchen, says “You can skip the nog and give me more of the brown stuff.” His daughter is about my age. We bounce on his lap, his chest. He is long as a log, stretched out on the couch. His wife mentions twice the sweater she gave him. “Cashmere.” I didn’t know I had to go. My body gives way on the soft fabric. Now Aunt Sharon finger-wags: “She’s five years old, for Christ’s sake! Isn’t she potty-trained?” My wet tights around my ankles, sobbing in the bathroom when they leave.
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Cupboard Cutouts
My favorite part of decorating for Christmas happens in the kitchen. My mother opens an envelope with a little red string to reveal a dozen, brightly colored cardboard cutouts of holiday scenes: Santa feeding Rudolph a carrot. A jaunty snowman smoking a pipe. A Victorian-looking family roasting chestnuts at their hearth. My mother hands me the folder with a roll of masking tape. Four pieces usually does the trick. I can stick them anywhere, on any cupboard I please, high or low. She is busy hanging icicles from curtain rods, weaving garland around our abalone shells. Before long, a red wreath covered with peppermint candies will take its place on the back-porch door. Sometimes my mother is fun, I marvel. Before I was born, she taught school. When I ask what this was like, she says, “My students loved me. They really did.” One day we are shopping at Sears, and a man with long sideburns gallops toward us. “Mrs. Wade, do you remember me?” He is her student, all grown up. He hugs her, kisses both her cheeks, then turns to me: “Your mother was the best teacher I ever had!” I have no choice but to believe him.
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Rearranging Furniture
In first grade, I misspell furniture in the school-wide spelling bee. My shame is hot to the touch for hours, like the teapot my mother keeps in her cozy. “F-u-r-n” like furnace, she explains, not “F-e-r-n” like the ruffled plant growing rampant in our garden. Three times a year we rearrange the furniture in my bedroom. I can choose where my bed goes on one of three walls—under the window (best for summer with the outside breeze), across from the vanity (fine for anytime really), or next to the door (ideal for Christmas). My father carries everything out, so we can vacuum. The pink carpet is dimpled from the legs of the desk chair. It bears a square from my bureau, a rectangle from my trunk. We dust everything, check the lightbulbs, scrub the windowsill, and drop a fresh sachet in each drawer. The first night I’m actually eager to slip beneath the sheets. If I lie on my left side, I can peek through the crack in the door. I can listen for footsteps, trace conversation threads. Each year I resolve how when Santa comes, I will not sleep; I will leap into the hall and intercept him.
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Mall Santa
For years, I’ve asked Santa to bring me a baby sister. Following tradition, I perch on his lap at The Bon Marche in a plum velvet dress with a white bib collar. I stare into his black wire spectacles through my pink plastic spectacles and explain again, “Santa, I really need your help to make this happen.” He pats my shoulder with his big gloved hand. We pause a moment, smile for the camera. One year Santa says, “How would you like it if I brought you a Cabbage Patch doll? Wouldn’t that be just as nice as a sister? You wouldn’t even have to share your toys.” I shake my head. “I want to share. I want someone else to have to—” He hands me a candy cane the size of a bribe. “I’ll get my elves to make one special, so she looks just like you: brown hair, blue eyes, even a dimple in her left cheek.” Time’s up. Mrs. Claus beckons from the Polar Palace. And sure enough, on Christmas morning, my look-a-like’s propped under the tree. Her birth certificate reads Julia Marie. My parents seem pleased. “To think your names only differ by one letter!”
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Presents
My mother always says no to “boy toys,” like the Skeletor action figure with the backpack catapult of slime. (“Please, Mom! She-Ra doesn’t have anything as cool!”) No to Reebok high-tops you could “pump up” by squeezing basketballs on the shoes’ plump tongues. (“Please, Mom! They’ll help me jump!”) No especially to my long obsession with Everlast boxing gloves, the classic red kind—though I would have settled for pink as a gesture of compromise—and a body-sized punching bag. (“We could hang it under the deck! It wouldn’t be in your way! Don’t you want me to exercise?”) But every year I can count on a Life Savers storybook from Pay ‘n’ Save, replete with twelve assorted candy rolls. I sprawl on the living room rug in a slow state of suck and chew. This is before people speak of self-soothe. Instead, I life-savor, amused by the pun, through Barbie’s glow-in-the-dark canopy bed, Ken’s shiny Corvette, Skipper’s closet. I life-savor through notebook paper refills and glossy pocket folders, each sporting a different boy’s denim-clad backside. By late morning my mother wails, citing my ingratitude. I thank her twice for the candy, save butter rum, my favorite flavor, for last.
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Country Christmas
My mother’s family lives in a wooded place beyond the city called Black Diamond. On ski slopes, I learn black diamonds mean danger. “Advanced,” my father corrects me as we both pull back, watching my mother soar over moguls. When we arrive in the country, my spine straightens up like a pin. Mean Grandma power-walks through the neighborhood, pumping her hand-weights and scowling. There are no sidewalks here, just dogs growling behind fences, kids hollering from truck-beds, a dearth of kindness. My grandfather’s name is Elwood, which seems both fitting and strange. A carpenter by trade, he cuts down a pine tree, drags it into the house. Needles fall around him like rain. For twenty years, he hasn’t spoken, and no one seems to care. My pretty blond cousin lives in the house next door. She wears fleece-lined boots and skin-tight jeans, a t-shirt that reads, Dear Santa, I want it all! Mean Grandma wraps our presents in newspaper, shreds the comics into bows. Mute Grandpa watches football and grunts when his beer gets warm. When I notice the absence of a stocking with my name, Mean Grandma says, “Looks like I forgot you again.” She says this every time.
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It’s a Wonderful Life
We watch the film together once a year—mostly in black-and-white, one time in color. My father whistles whenever Donna Reed steps into screen light, says things like “My, oh my, isn’t she something?” and “That Mary Hatch is quite a looker!” I think about the word hatch, which means an opening that allows for passage from one place into another. Imagine if Mary Hatch had been a fellow passenger with George Bailey instead of a bolt and a latch. Imagine if they had gone traveling instead of lassoing the stork, left the Bailey Building and Loan to George’s brother Harry, turned that giant suitcase into a raft. Wrapping presents at the card table, my mother makes snide remarks about the Granville House—how she couldn’t imagine wishing to live in a place like that. I enjoy the snow in the movie, of course, the surreal montage, even the little ditty about angels getting their wings. But is this really a happy ending? I wonder, sadness creeping up in my throat. Potter gets eight thousand dollars richer from Uncle Billy’s mistake, and after everyone drinks rum punch and sings “Auld Lang Syne,” won’t their status quo of struggle still remain?
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Nativity
Every year I steal Jesus. Not Mary or Joseph, the shepherds or wise men. Not the donkeys or sheep or the impressive, porcelain camels. Not even the angel with wings outstretched, teetering on the roof of the barn. Jesus—who is always a baby in December, though he’s somehow a man by Easter—bearded and sad, nearly naked as he dangles from the cross. I steal the baby and hide him in my pencil case or the tissue box in the bathroom. When confronted about it, I lie. It’s then, precisely, my mischief transmutes into sin. “Put him back!” my mother shouts, stomping around the house so dainty things in hutches start to rattle. “The manger can not be empty when the guests come!” She makes it two words, though it is really one. I don’t know why I cannot resist this temptation. Perhaps because God has refused my prayers for a sister—a brother would do in a pinch. Or perhaps I feel sorry for him—another only child whose parents demand too much. One year, by accident, I sever his tiny head from his body. My mother reassembles Jesus with the glue gun. “Our Christmas miracle,” she says.
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Eve
Not the Bible Lady, but spelled the same. I would like to call it Christmas Cusp, for the double-Cs, or maybe The Edge of Christmas. Some families open presents on their Eve. Not us. We confuse anticipation with temptation, stay ungratified another day. My mother dons her reindeer vest, red-threaded earrings with jingle bells. Pleasant, at first, their tinkling—but later in the evening, not so much. Sometimes my father is denied second helpings because my mother is watching his weight. That’s when Grandma says, “But Bill’s a growing boy!,” and my mother replies, “That’s what I’m afraid of.” Sometimes Grandma walks with her cane, and sometimes she doesn’t. Sometimes Aunt Linda has frosted hair, and sometimes she is in between frostings. She and my mother have the same name. One day I realize they have never liked each other. Their denial only confirms my suspicion—how they look sideways, murmur, “Of course not!” and “No, she’s all right.” The grown-ups drink wine poured from a big Carlo-Rossi jug. We toast, sing carols, clear the table. My mother tells my father he’s gaining again as she slices the apple cake. He whispers, “Take those G-D bells out of your ears.”
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Snow
Mountain-snow, not city-snow—my parents agree this is best. Sometimes “flurries,” the newspeople say, or “freezing rain” overnight. I sulk in my jammies and slipper-socks. Isn’t rain that freezes snow? “In Montana, we always had a white Christmas,” my father recalls. “Of course I didn’t have to drive in it then.” I toss pennies into wells, wishing for snow. I kneel beside my bed, praying for snow. I even send a Space Needle postcard to Santa Claus, asking him to express a North Pole cloud’s-worth please. “Like from the story-poem we read every year,” I print in labored letters. “I want to see the moon on the breast of the new-fallen snow—the luster of midday, too. “You spelled everything right,” my mother approves before mailing. Then, one year, it happens. The sky is lavender when I wake. Real icicles dangle from the awnings. Our street seems dusted with sugar. “It’s not much,” my father says, “maybe half an inch.” In the grass, I try to make an angel, flinging my limbs, but the snow is more doily than cloak. “Cocoa with marshmallows?” my mother offers. The chimney wears a little white cap, but wherever I step turns green again.
*
Santa Claus Breakfast
We leave early in the morning, when it’s still dark, so dark it might as well be night. Outside I hear my father warming the car while my mother pins hot rollers in my hair. We have tickets, but there is still a long line—parents and children snaking around the Frederick & Nelson’s downtown. Every year I bring my tin of pennies and nickels, so I’ll always have something to offer when strangers ask for change. This bothers my parents, but they can’t explain why. “The pastor tells us to tithe,” I say. They exchange glances, sigh. “We give at church, honey. In the collection plate.” When the doors open, it’s a frenzy of patent leather footwear. On a high floor, we are seated in the fancy dining hall. I remember hot chocolate with quick-melting cream, a sugar cookie where the toast should be. Later, there’s a commotion as Santa arrives, ho-ho-hoing and jingle-jangling, flashing a Polaroid of Prancer. One year when he stops at our table, I ask: “Santa, do you give toys to the homeless kids, too?” His eyes dart. He pauses too long. “Well, of course I do.” It bothers me that I don’t believe him.
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Presents, Redux
One year I got exactly what I wanted: racecars with intricate racing track, remote controls, batteries tucked inside my stocking. “Mom!” I shout, ecstatic. She sips her tea, rolls her eyes, says only, “Santa and I had a disagreement, and this year it seems he won.” My father and I set up the racetrack in the basement, as the sticky note (Basement Use Only) requires. There’s a picture of us grinning in our matching PJs—button-down shirts, button-fly pants, festive red-and-green plaid—controllers cinched in our hands. But soon, there’s an argument about something. Did we not help clean up enough, sorting the paper and ribbons? Did we ignore my mother when she posed on the landing, flashing her shoes with the new rhinestone clip-on bows? By lunchtime, like every other year, I’ve locked myself in the bathroom. I’ve taken a book sent by my father’s friend. Sex After 50, it’s called. My mother’s screaming at my father. My father’s pounding on the door, screaming at me. “Put that down, Julie! It’s a gag gift! Linda, help me—Roger’s corrupting our little girl’s innocence!” I stick out my tongue—furious first, but soon disappointed. All the book’s pages are blank.
*
St. Nicholas
In fourth grade, Mrs. Miller asks who knows the story of St. Nicholas. A few hands shoot up, without solid leads. Mostly, we raise our hands because we like her, not because we know. “Well, today we’re going to read a book about the real man who inspired the legend of Santa Claus—or Saint Claus—or Saint Nick-Claus,” she smiles. The morning has been nice so far: cutting out snowflakes for a window display, Amy Grant on the record player, gingerbread and donut holes for snack. Now something isn’t sitting right in my stomach. Now my hand is flapping overhead like a flag. “When you say real man and legend, what exactly are you talking about?” Carl turns around. “Duh! She’s talking about how Santa’s made up, but our parents aren’t bad for lying to us. They had to, on account of tradition.” Now Lana gasps, and Selena covers her mouth. “You don’t still believe in Santa Claus, do you?” I’m shaking my head, but my eyes won’t lie. The water just keeps seeping out of them. Later, I’ll hear Mrs. Miller on the auxiliary phone: “It just never occurred to me that anyone her age would still believe.”
*
Poinsettia
It’s a hard word to spell. Most people say point, like “point and stare,” but it’s really poin without the “t.” Some say setta, like “set a table,” but there’s actually an “i” that adds an extra syllable. At Christmas, we buy poinsettias by the dozen. My mother takes me with her to the Kmart Garden Shop, where I push the cart and load the trunk—box-tops full of ugly plants in crinkly foil. She says, “Did you know another name for poinsettia is Christmas star?” She says this every year. They come in white, pale pink, reds both dark and light and sometimes dappled. I find them boring, a distinctive non-delight—no lily’s mystery, or tulip’s candor, and no sweet scent of rose—in fact, no scent at all. My mother arranges poinsettias in front of the fireplace, on the lid of the grand piano, and one scarlet row as centerpiece beneath the dining room chandelier. “They’re the guinea pigs of plants,” my father whispers to me. “Have you ever seen one in the wild?” We laugh, and now we have a running joke. If caught standing near a poinsettia, one person shrugs. The other asks, “What’s the point?”
*
National Lampoon’s Christmas Vacation
My mother thinks Chevy Chase is funny, and my father thinks Beverly D’Angelo is cute. That’s why we watch the first time. When a neighbor brags about meeting Randy Quaid, we buy a copy on VHS for annual screenings. I like the Griswold family well enough, especially their attic with the ceiling pull-string, the ladder that drops straight down. I also like that none of the women in this movie, or even the teenaged girl, have caused that scratchy feeling under my skin—so peculiar and persistent it once prompted my mother to ask if I had stinging nettles again. But the title is confusing. “What does lampoon mean?” I ask my father as he slips the cassette from its sleeve. “Oh, you know—to make fun of something. Isn’t that right, Linda?” She hands me three cold Shastas from the fridge. “A satire,” she nods. What I can’t decide is what’s being satirized exactly. Holiday bonuses? Rampant consumption? Notions of biggest and best, like the mammoth Christmas tree, the grid-defying light display? Maybe even family togetherness itself? “Cool it, young lady,” my father says, suddenly stern. To my mother, he murmurs: “Has she always read this much into things?”
*
Mistletoe
One cluster in the entry hall. Another at the bottom of the stairs. Plastic, of course, as my mother prefers. “No muss, no fuss,” she says when slipping the dusty berries back in their original box. I want to believe this plant holds magical powers for people fated to fall or stay in love, but in school we learn that mistletoe is actually a parasite, pretty to look at but harmful to its host. At ten, the boy I “go with”—though mostly just to school—kisses me under the mistletoe beside our gleaming Christmas village. It’s a short kiss, “stolen” like they say, while our parents sip Andre champagne in the dining room only a few feet away. Later, a friend will ask, “If you could kiss anyone under the mistletoe, who would it be? Celebrities included.” I try to think of someone male, someone interesting and contemporary. Dylan from 90210? Joey from New Kids on the Block—or is it Jordan? I can never remember which one we’re supposed to like. “Clock’s ticking,” she prods, so I have to do it. I say, “Well, I already kissed Lee Bennett under the mistletoe, so basically I’m living the dream.”
*
Downstairs Tree
My mother doesn’t entertain in the basement, so we can take off our shoes and watch a movie, shoot pool, play chess, or hop on the trampoline. None of the furniture even has to be covered before we sit down. Eventually, we will prepare all our meals here and eat them on TV trays. My mother will take to calling the upstairs kitchen “the company kitchen”—never used and therefore always clean. In the basement, we celebrate an “old-fashioned Christmas.” The tree, though artificial, is decked out with colorful lights. We tie red bows and candy canes to all the branches, string popcorn and toss tinsel wherever we please. Every ornament I have ever made is here, including an angel with a Styrofoam ball for a face, pipe-cleaners with tulle for wings. “Have you ever noticed how angels in the Bible are always men, but in decorations, they’re always women in glowing gowns?” My father says he hadn’t thought of it, but women are “the fairer sex,” so maybe we just like to look at women more. My mother says she couldn’t agree less. “If it weren’t sacrilegious, I’d put Joe Penny or Sly Stallone on top of that tree!”
*
The Christmas Game
Though I’ve never liked Monopoly, I love The Christmas Game. It’s still pure capitalism—the first one to complete their Christmas shopping wins. But the board is 1980s bright with word-plays that tickle me pink. One square shows a picture of mistletoe with a caption that reads, “Kiss $10 goodbye.” At the post office, you miss a turn because the line is so long—a thrilling example of verisimilitude. And if you land on the Christmas tree, you’re instructed to “Collect $5 for lighting up everyone’s life.” There are traffic jams and gift wrap stands, just like our trips to the mall. I play with my parents after dinner all December long. Depending on your dice-roll, you may have to draw one of three kinds of cards. Santa is always good, Scrooge is always bad, but the Reindeer is not so easily categorized. Is there a word for this? I wonder. Even in March or July, when the game is stowed away with our other seasonalia, I can’t stop thinking about that Reindeer. What would it mean not to be a hero or a villain? What would it mean to start every sentence conditionally, with a Maybe or an If?
*
Swedish Christmas
I revise the song—Over the hill and ‘round the bend to Grandmother’s house we go! Four minutes on foot. Twenty seconds by car. There’s an after-lunch truce between my parents and me, a new set of presents under a real tree. Crab dip and something Aunt Linda makes with honey and cream cheese. Grandma buys store-brand crackers. Mom can’t taste the difference, but I can. This house is more cozy than fancy, though the tree does wear a skirt. “Could it wear pants if it wanted?” I ask, and everybody laughs. Sometimes Great Aunt Ruth takes a boat all the way from Canada. Dad and I pick her up at the harbor—frail and thin in her three-piece suit, a fruitcake under her hat. “I smuggled it through customs,” she smiles impishly. “They don’t mess with sweet old ladies.” Sometime before dinner, Aunt Linda opens her record case. “Who’s ready for Swedish tradition?” It’s our cue to sing along with Stan Boreson: I Yust Go Nuts at Christmas! My mother isn’t Swedish like the rest of us. She stands at the pass-through, arms akimbo. Despite her glitz and glamor, I wonder if she has ever had a “yolly holiday.”
*
Calendar
The chocolate is always waxy, the object hard to discern, but what matters is not the taste or the shape but the ritual. Every morning for twenty-five days I come to the table eager. I scan the cartoon cover for the number that matches the date. Then, the best part: pressing down and popping out the edges of the perforated square—a dent in the larger picture, propping open a tiny door. My father explains this tradition is religious, but my mother buys secular calendars in bulk on December 26th at the drugstore. Sometimes the chocolate is so old it turns white, but I still eat it. I’m hungry for some kind of design. If only the events of a day were the size of this door, I could make sense of everything. Like, why in December am I allowed to eat chocolate for breakfast, before even oatmeal and my Flintstone vitamin? Or why, every morning, does my mother tell me “Hurry up! We’re going to be late!” when she’s always late in the afternoon? Is this what my father means when he says there is only one moral to every story, and that moral is Hurry up and wait?
*
The essay ran in The Chattahoochee Review in December 2019.
Julie Marie Wade writes and publishes poetry, prose, and hybrid forms. Her most recent and forthcoming collections include The Mary Years (Texas Review Press, 2024), selected by Michael Martone for the 2023 Clay Reynolds Novella Prize, Quick Change Artist: Poems (Anhinga Press, 2025), selected by Octavio Quintanilla for the 2023 Anhinga Prize in Poetry, Fisk, by Analogy (CutBank Prose Chapbook Series, 2025), and The Latest: 20 Ghazals for 2020 (Harbor Editions, 2025), co-authored with Denise Duhamel. A finalist for the National Poetry Series and a winner of the Lambda Literary Award for Lesbian Memoir, Wade teaches in the creative writing program at Florida International University in Miami and makes her home with Angie Griffin and their two cats in Dania Beach.
Sunday, November 17, 2024
Coming out of our cave and we're doing just fine!
Hey, so we've been quiet for a bit, but, this being November 2024, we're in the mood for community- and art-making, so we are coming back to posting more regularly in 2025.
We'll be kicking things off with the 2024 Advent Calendar, debuting Dec 1. We still have a few spaces left in the calendar if you'd like to pitch us something. Otherwise, expect exciting things starting in December, and on into 2025.
Speaking of, feel free to pitch us for 2025 pieces.
Ander & Will
Monday, January 8, 2024
The Essay in a Time of Genocide: Two Palestinian Writers and a Continuing Call
For the past five weeks, Essay Daily has regularly featured pieces on the essay in a time of genocide.
When we extended the invitation to contribute to this feature on November 27th, approximately 1,200 Israelis and 14,854 Palestinians had been killed in the current conflict in Gaza. As of today, January 8th, at least 8,000 more Palestinians have been killed, including 249 in the last 24 hours.
Right now, according to the United Nation’s World Food Programme, half of Gaza's 2.2 million people are suffering from extreme or severe hunger, and the World Health Organization reports that Gaza is “experiencing soaring rates of infectious disease.” People are suffering from upper respiratory infections, meningitis, skin rashes, scabies, lice, and chickenpox. Over 100,000 cases of diarrhea have been reported since mid-October. This horrific situation has been made worse by Gaza’s current lack of sanitation, clean water, and the collapse of its healthcare system. Approximately 1.9 million people in Gaza have been forced to flee their homes.
Essay Daily has currently published all of the work that's been submitted by our contributors. We are grateful for their essays and for how they’ve illuminated what it means to write as global citizens. Like we do with our other features, we will keep open the call for this feature as we continue to live and write in a time genocide. If you’re an essayist interested in contributing, contact Eric LeMay (eric@ericlemay.org).
As this part of our feature ends, we would like to direct you to two essays by Palestinian writers. The first, “Don’t Look Away,” is by the London-based lawyer and fiction writer Selma Dabbag and was published on the London Review of Books' blog on December 13th. Dabbag begins her essay:
I wonder whether there is a right way to respond to grief, to loss, to a risk of genocide of one’s people. Whether one should go out or stay in, whether it is unseemly to visit cinemas and theatres, to eat out in restaurants, or to laugh. I know a young woman in London whose home was bombed in Gaza City on 10 October. Her family are (or were, the last time I spoke to her) in a tent in a school in Khan Younis. They have no walls, she says. No roof. Some days they eat nothing but a small tin of pineapple, or mushrooms. It is getting cold. Like thousands of others, they had no chance to pack anything from their home before it was bombed. On one occasion there was fighting outside the school, men fearful for the safety of their wives, their daughters, trying to get them inside the gates. The bombing is non-stop. ‘Some days I find everything very funny,’ she told me. Some evenings she spends in tears, but everything is unstable. ‘I feel I am going mad,’ she said. ‘I can’t stop laughing.’
The second essay is by Maram Humaid, a Palestinian journalist and storyteller who lives in Gaza. It’s entitled “Israel flattened my home, killed my family. I still lit a candle for 2024" and was published on January 1st by Al Jazeera. Humaid's essay ends:
Three weeks ago, my aunt, her family, and grandchildren were killed when their six-story home was bombed. Forty-five people were killed and their bodies remained trapped under the rubble for days.
My father and I mourned while offering condolences to my only surviving cousin, who was displaced with her husband to Deir el-Balah.
She told us that no one was able to get them out because of the presence of tanks and snipers around the place. Neighbours told them that they heard some of them alive screaming and pleading for help from under the rubble, but they could not help them. Then these voices eventually faded away after a few days.
This is how lives end in Gaza. This is how people are killed. They get bombed in homes, left to bleed to death under rubble, without rescue. Pain eats away at the hearts of their loved ones who watch their deaths helplessly.
The wider world’s inability to stop this highlights how little our lives are valued. Our death and killing, our spilled blood, have become permissible.
While the world was illuminated to celebrate the New Year last night, I lit a candle for my five-month-old child, amidst the darkness of continuous bombings around.
Our only wish is survival, an end to the war. Farewell to a sorrowful and painful year. Long live Gaza.
Monday, January 1, 2024
Zachary Ostraff on Glass Eyes
In London, England, I find myself looking at a display case of 16 glass eyes. These eyes show a variation of color. The darkest eye is dark brown, almost black. The lightest is sky blue. These eyes were used as part of a study of eye color, vision, and intelligence in immigrant Jewish children that looked at their eugenic “worth.” This case is a part of a larger exhibit at the Wellcome Collection about the inherent racism and antisemitism embedded in the practice of eugenics, an overlapping practice to phrenology and the creation of many life and death masks.
The problem with statistics is that the numbers can dehumanize the individuals. The problem with the news is that it saturates our minds with distanced trauma while avoiding the harshness of reality. While I write this essay people in Gaza are dying. People aren’t just dying in Gaza; people are being massacred. And people are not just people but individuals. With names. Families. Goals. Problems. Likes. Dislikes. How do we humanize the dead?
In a field, alkaline dusted tombstones are the only markers of Clarion, Utah: a Jewish settlement established in 1911. It “folded” four years later. Rabbi Krauskopf thought the local Mormon settlement of Gunnison, Utah ,would be their allies in returning to a lifestyle of farming. The Mormons, after all, were also historically a persecuted people. But no hope would come. The communities remained separated by their faith, by their differences. Records show that the Jews of Clarion didn’t know how to farm such an inhospitable land. The Mormons never really spent the time to help.
My eye color is between eyes six and seven: hazel brown with flecks of other colors. My son’s eyes would be a sixteen, as blue as a pale summer sky.
With a light knock, the doctor walked into the examination room. With only slight hesitation she told my wife, Elise, that my daughter was obese. My daughter was there in the room too. Talked over, but not unaware. Later she would ask what “obese” meant. This all happened despite the earlier conversation Elise had with the doctor about our family history, despite the fact Elise had asked the doctor to be considerate of our daughter’s body image and her self-confidence; we didn’t feel like we needed to make our daughter feel othered because of her size. Particularly because both our families have a history of huskiness at a young age. The doctor went on to explain that exercise and dieting can help with weight. She didn’t listen when we told her that our daughter was very “active,” that she played tennis and basketball, that our daughter liked to hike and be outside more than anything else. The doctor didn’t listen when we told her that our daughter ate a healthy well-rounded diet. Instead, she handed our daughter a list of things she should eat and things she should avoid; for the doctor, our daughter was just an outlier in the statistics of normality.
The Noel Phrenology collection at The University College of London has history that isn’t so dissimilar to other death mask collections. It was donated to the college by Noel’s descendants. It ended up in the eugenics lab for a while. It was decided that the masks weren’t necessary, so they were then donated to the art school at the college. For years the masks were used as props in still lifes. They were handled and turned and touched and drawn. You can see the years of grime from all the handling on each mask—a coat of hands grasping. Then when the art school tired of the masks, they were thrown away. Someone discovered them in some discard bins, recognized them as not trash, pulled them out and put them in the Object Based Learning Lab at UCL.
It is in the Object Based Learning Lab that I first see the collection. I traveled across the ocean to see these masks, to think about the processes of phrenology. It is in the lab that the director points out that there is an exhibit about eugenics only a short distance away that contains some of the masks from the Noel collection. It is in this same exhibit that I see the glass eyes.
The dark side of phrenology is the way the practice lent itself to bias confirmation; classism and racism are rampant in the evaluation of the head. In the Noel collection, Noel separated each mask into one of two categories: the intellectuals (usually life masks made of people already acknowledged for their brilliance) and the criminals (usually death masks made after the subject had been decapitated for their crimes). The curator of the Object Based learning lab tells me there were only two masks that didn’t fit snuggly in one of the two categories: a woman considered an intellectual—Noel didn’t know where to place her because she was “smart for a woman” but he didn’t consider her on the same level as his other intellectuals; the other mask was a life mask of a known criminal who had spent time in jail, but then, upon release was reformed. He became a monk and served others for the remainder of his life. Neither of these individuals fit with his other conclusions about shapes and bumps and predictions of predilection.
I am drawn to Clarion because of my ancestry. I am related to many people that immigrated across the great plains, often at great sacrifice, for their freedom of religion. And my grandfather is Jewish; his lineage stemmed from Russian Jewish immigrants that arrived in Baltimore near the turn of the 19th century. Because of my grandfather and my faith in the Church of Jesus Christ of Latter-Day Saints, I have always felt connected to Judaism. So, in many ways, I view Clarion as what could’ve been a mecca, a blending of my ancestry. Yet, for whatever reason—whether it was that the Mormon’s wouldn’t accept or befriend the Jews, or if the Jews kept themselves apart because their ideologies—the settlement failed.
It can be easy to forget the anger that accompanies discrimination, the anger at being othered, and the anger that leads to the othering. It is easy to forget the history that leads to the action. When you are othered, it can be easy to feel like violence is your only defense, especially when your people have faced holocaust after holocaust; I can only trace my Jewish lineage so far before the records disappear from existence, wiped out by discrimination and violent measure. It is also easy to be blinded by anger. Blinded so much that you can’t see that your actions are just repeating the atrocities enacted earlier upon yourself.
The abused can become the abuser.
In September of 1857, a wagon train from Missouri traveled through Utah. It is said that some of those Missourians were part of the violent mobs that drove the Mormons from Missouri. Anger spilled over into violence. Mormon settlers from Cedar City masqueraded as Native Americans and massacred the men and women from Missouri.
How do we break the cycle? How do we acknowledge the past without repeating it in the present. How do the abused heal?
Thousands of miles away from Gaza I find myself conflicted. There is a history behind the violence. Both sides are guilty. But too many of the victims are innocent. Too many of the people being affected by the anger are just trying to live their lives. My distance is part of the problem. My lineage is Jewish, but I am not a Zionist. My people have been erased, but that does not mean we should erase others. But how do we protect ourselves, our beliefs when we are feeling attacked?
All these miles away, I have the luxury of thinking that too often language is used to create emotional distance. Conflict is just a softened way of saying violence and anger are rampant. Even the word violence is a softened way of saying that someone is intentionally causing hurt, injury, and/or death to others. We are so practiced at using language to blur the blows that even now, as I turn toward the problem, I am part of the problem.
Looking at a photograph of the glass eyes, it is easy to see only the color of the glass. The glass is just glass. But what does it mean when we attribute the color of an eye or the shape of a head to inherent qualities. What does it mean when we judge others by numbers and statistics instead of seeing them as a living person?
“Let my people go!”
Moses says this. In The Ten Commandments, in the Bible, in The Prince of Egypt. Let my people go. Now, thousands of miles away from Israel, from Gaza, people are saying something similar to the Israelites about the Palestinians. But the issue isn’t about letting anyone go, or finding a home, really; it is about finding a way to come together, to listen and acknowledge the atrocities of the past, and finding peace for the future. But how do we do that with so much anger? How do we do that when all we see is the other; the colors of the glass eyes reflect only what we want to see and not what needs to be seen.
*
Zachary Ostraff received his MFA in creative writing from Eastern Washington University (2016). He has work in Assay: A Journal of Nonfiction Studies, High Desert Journal, Longridge Review, Hippocampus Magazine and more. He is currently a Ph.D. candidate at Texas Tech University. This essay is part of manuscript Zachary is developing that uses life and death masks to explore memory and connection. You can follow him on X (Twitter) @ostraffz or view his joint website with his artist partner, Elise, at ostraffworks.com.
This essay is part of the feature "The Essay in a Time of Genocide"





















