Los picaportes de Giannina

LATIN AMERICAN LITERATURE TODAY

LATIN AMERICAN LITERATURE TODAY

NÚMERO 28

December 2023

DOSSIER: GIANNINA BRASCHI

Los picaportes de Giannina

“La última vez que visité a Giannina, me mostró ocho picaportes que parecían joyas, apoyados en su isla de cocina, todos de diferentes colores y tamaños, ordenados prolijamente en dos filas de menor a mayor altura, como en la reunión escolar de cada mañana. Acabo de comprarlos, me dijo entusiasmada, ¿cuántos más crees que debería comprar? Miré con atención los picaportes y sostuve uno color azul zafiro profundo que atrapaba la luz del río Hudson en mis manos. Mientras lo devolvía a su fila obediente, le respondí que sería lindo que comprara cuatro, y ella asintió lentamente, para hacerme saber que estaba de acuerdo, como si el número que yo había mencionado tuviese algo de pomposo, como si tanto ella como los picaportes presentes hubiesen estado esperando ese anuncio. Cuatro picaportes más...”

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DOSSIER: GIANNINA BRASCHI

Giannina’s Doorknobs

ISSUE 28

December, 2023

DOSSIER: GIANNINA BRASCHI

Giannina’s Doorknobs

The last time I visited Giannina, she showed me eight jewel-like doorknobs resting on her kitchen island, all in different colours and sizes, lined up neatly in two rows in ascending height, like morning assembly at school. I just got these, she told me with excitement, how many more do you think I should get? I examined the knobs, holding a deep sapphire one that was catching the light from the Hudson River in my hands. Placing it back to join its dutiful row, I told her four would be nice, and she nodded, slowly, in agreement, as if the number I had named was somehow portentous, as if both her and the existing doorknobs had been awaiting this proclamation. Four more doorknobs

As a young reader, being able to talk to the person who had written a book I loved was inconceivable. I grew up vagrantly across military bases in India, and most of my reading was sourced through the holdings of the libraries at the various cantonments, squirrelling into dusty shelves to retrieve clothbound, gold-stamped hardcovers that sometimes had been last checked out (or issued, as I was used to saying) by a British officer named Smith or Evans. Prone to fanciful narrations of my own life as an Artist (or what I hear now is main character syndrome), I would touch and read these books with gingerly devotion, as if in reading them I was communing with those who wrote them, wanting to make as good and attentive of a first impression as the milky, muscular hands I pictured having preceded mine in holding their spines, brushing gently over the sentences that I imagined having grown older, wiser, lonelier in the years they had spent between readers. 

I found Giannina Braschi’s Empire of Dreams in a space both dustily similar to a quiet military library in small-town India and wildly different and opposite in its abundance—the magically crowded Grey Matter Books, the bookstore beneath the water tower that I accidentally always call lighthouse to friends driving me over. I had encountered the title while reading scholarship on cities, empires, and colonization, so I recognized the book instantly. Though I knew I was going to take the book home, I perfunctorily did my first-line-test, thumbing across the introduction to the beginning: “Behind the word is silence. Behind what sounds is the door.” Reading Empire asked me to be an awkward acrobat, trying to match Giannina’s intensely comic and brash leaps from line to line, the text crowded with characters who move on to caricature themselves, pages that are addresses of buildings, contradictions that believe so firmly in themselves but are, in fact, not seemingly in tension with each other at all. I am rather resolutely not a playful writer or reader but was seduced by Giannina’s dollhouse of an empire, rambunctious and elusive. Instead of the familiar joy of being alone with the quiet of a book, a solitude I have relied on for years, opening the pages to her poetry thrust me onto a hectic stage, a deer in the headlights as clowns, kings, witches, rabbits, a shepherd in a beret whizz and whirl past. In Empire of Dreams, I find the names I had treated as sacrosanct as a hungry, young reader—King Lear, Rimbaud, Divine Comedy—except here, they were licentious, grabbed within the vortex of the unruly New York the book charts and populates. Or, as Giannina writes, I want everything. Everything. Everything. 

As tends to happen in New York, I was running late the first time I was on my way to meet Giannina. I was nervous—I had realized she lived in the building towering over David Zwirner, one of my favourite galleries in Chelsea, and wanted to arrive as unruffled and proper as possible. Before getting on the bus that would drop me off around the corner from the river, I stopped at the Union Square Farmers’ Market for some peonies and glistening strawberries. There was no doorbell, just a small knocker that I tentatively used to announce my delayed arrival. A few seconds later, Giannina opened the door with a smile, ushering me into her living room full of objects that, she said, she loves and that love her back. 

When we were planning to meet, she had said come to my house in a declaration that I felt kinship with, as if meeting her would be incomplete without meeting her house and the objects she collects so joyfully. I was introduced to these objects—the lamp that turns into a chair, the art on the walls, the music box that Giannina wound up to play a tune, the busts of Apollo and Dionysus that perch over her writing desk, the books that spill over the shelves and desk around the yellow legal pads that she wrote Empire of Dreams on, in longhand, sheafs of them, notebooks filled with her thoughts on what she was reading. Around her, too, I was an awkward acrobat, just like while reading Empire, except it is the awkwardness of childhood’s hungry playfulness that being around Giannina pulls center-stage. We talked of mothers, creatures that guarded us growing up, our first walks in New York, lovers, $18 haircuts (mine), and writing. As the sun dipped over the Chelsea piers outside the window, the strawberries lying on the marble of the kitchen island deepened in colour, and tempted us, so we sat quietly and ate them with absolute attention. 

Even though I hunt for them with an obsessive and perpetual fervour, I always believe it is the book that finds me. Most afternoons of my pre-teen years, I spent as an eager, unofficial volunteer at the library of whichever base my father happened to be posted to, alone with Lady Chatterley’s Lover, Maxim Gorky’s mother, and William Somerset Maugham (who, as my mother used to remind me for years, was also a doctor as well as a writer). Of course I barely understood what I was reading; all I knew was that I felt a devout calling to words and that the books that carried these names were very good at this calling. As I sheepishly look at (or remember) my earliest writings, it is obvious that I was writing to place myself within the coordinates of the worlds I read through the most childish of tools. Nearly all my “novels” had white-girl-protagonists named Sierra who lived on Elm Street; what I knew how to describe was far-flung from what I experienced. 

When I finally left Giannina’s apartment, it was evening. I was close to The High Line and decided to finish the half-nibbled babka in my bag from Breads Bakery while taking a walk. My first walk in New York, the one I had told Giannina about barely an hour earlier, had included the elevated park. I had walked down to The Whitney from The Met, both necessary and predictable first-stops in a debut exploration of the city, and had decided I would allow myself to spend $15 on my Day in Manhattan. Most of this budget was spent on finds from the dollar carts outside The Strand and Alabaster Books (my first favourite bookstore in the city), a slice of pizza en route from Union Square to Chelsea, and I preciously spent the last few dollars on an ice-cream sandwich from a cart. At that time, the apartments around the park were not fully constructed nor as many, so I was able to peer at their smooth glass surfaces with undisguised marvel. Though many years and longitudes were between me and my childhood, I had (un)fortunately not outgrown my main character syndrome and remember feeling electrically aware of being a Young Writer in New York with a backpack full of hardcovers, crumbs of the most delicious ice-cream sandwich I had ever eaten melting onto my carefully chosen Old Navy sweater, watching the sun set over the Hudson. What I found most seductive about New York was how singularly outlined my own thinking and longing felt against the landscape of the city, what Giannina names the big solitude, being thrown into sharp relief buoyantly.  

As I leave Giannina’s apartment, almost seven years since that first walk of mine, I think of her New York and the play-things she makes of that which I treated with such reverence as a child; she constructs the Empire of Dreams, as if a text might be a party, or vanish into a dungeon, appear on a billboard, squelch under a foot, or lie like a doorknob in wait. She writes, you, who are big and small, you, who buzz around like bees swarming and making honey from my beehive, and you, who stop my heart. Inhabiting everything. So full of wings, she says, when I show her a short video of incense unfurling alongside my purple shamrock by a window. Is this how you eat a strawberry, she says, biting into its short green cap. 

As a young reader, being able to talk to the person who had written a book I loved was inconceivable; if ever I had imagined it, I had thought that on meeting a writer, I might be able to solve a text, have it answer questions about how it loved or warred with itself, why it chose the words it did, that I would, ultimately, achieve that which I thought one must achieve to follow a calling: mastery. Instead, on meeting Giannina, I have quite the opposite, a text more un-fixed than authorized, a devotion to my own long literary pillage without guarding its objects. Why not, to a lamp that turns into a chair. Why not, to doorknobs unattached to the duty of opening something. Why not, to a slow and complete devourment of deepening strawberries. And now it’s my turn to rock from side to side. 

Sarah Ahmad was born in Delhi and grew up across the Indian subcontinent. She is poetry editor at Guernica and a PhD student in literature at the UMass-Amherst, where she works on feminist-queer architextures in contemporary transnational literatures and writes in-between poem-prose beings. She has been a contributor to the minnesota review, Poetry, The Margins, Gulf Coast, Muse India, and other journals.     

Love for Life: Giannina Braschi

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LATIN AMERICAN LITERATURE TODAY

December 2023

DOSSIER: GIANNINA BRASCHI

Love for Life: Notes on Giannina Braschi and United States of Banana

Where is Giannina Braschi’s philosophical fiction taking us? And I say philosophical fiction in a gentle attempt to define the vast Braschian horizon. When analyzing any text by Giannina Braschi, if there is anything that critics agree on, it is in the fact that is extremely difficult to delineate her kaleidoscopic gaze on humanity, her theatrical performance, since it sustains a constant movement through which the characters, actions, and languages are transformed. In her epic poem Empire of Dreams, Braschi says that we depend “on the movement of the waves of the sea. We imitate the nature of the sea.” And it might very well be precisely this flow what makes her work timeless. Palabra en el tiempo. She flows to love and loves to flow. Motion to continue. To continue creating the “hard-hitting, no-holds-barred, mind-expanding story-worlds” that Frederick Luis Aldama describes in Poets, Philosophers, Lovers: On the Writings of Giannina Braschi. No strings attached. No hidden agendas. There is a poetic logic that encompasses the flow of her work. What is it and where is it taking us?

First, it takes us to a liberation. In her allegorical postcolonial novel United States of Banana, the autobiographical character Giannina, along with Shakespeare’s Hamlet and Nietzsche’s Zarathustra, go on a mission to liberate Segismundo, who is imprisoned in a dungeon beneath the skirt of the Statue of Liberty. Remember Segismundo, from the seventeenth century masterpiece Life Is a Dream by Pedro Calderón de la Barca? He is the Prince of Poland who is imprisoned in a tower by his father, King Basilio. As a metaphor, we know that liberating Segismundo means not only political freedom—Puerto Rico free from the US—but also ontological liberation, freeing oneself from all those strings attached and hidden agendas, something higher than “material dispossession.” Even the Statue of Liberty needs to liberate herself from her condition as a commodity: “they bottled your essence so they could sell you […] But once your genie is out of the bottle, you will become a creative process again. Your genie wants to be liberated.” Giannina points to a saturation of modernity and a possible horizon or new reality beyond late capitalism that is “free from freedom.” Free from the imperial aspirations of the USA and from their hypocritical notion of freedom at the service of capital, always sniffing around some kind of economic profit. Free from ignorance. No more colonial structures. We need to tear down walls and engage in constant dialogue. We need new forms of interaction and communication. We need a new reality. Therefore, we need to create it.

Creation as Revelation

In “Declaration of Independence,” while the characters are sailing to the Isle of the Blessed in the Statue’s crown, Segismundo, Zarathustra, and Giannina start a dialogue on existential and ontological questions related to being and art. Giannina calls on philosophers, poets, and lovers and declares that languages are alive and nations are dead, and that the “powers of the world are shifting,” that “creation is taking over representation” and that “creation means discovery of a new reality that exists but that has not yet been noticed.” This discovery is only possible when “the words are alive again” and “the verbs are in revolt.” In this multifaceted entity called United States of Banana, a mirror with a hundred eyes, the readers are confronted with the creation of alive and revolted words, worlds, and underworlds that the characters of this novel experiment in their quest for liberation, precisely, from the mentality of domination that shamelessly breaks the creativity that is needed to discover new realities. Can we notice a latent new reality in Giannina’s creation? But what could be new? 

The essence that seems to be constant in the flow of her work is love. Giannina declares, “Love is what is new—so old and necessary—[…] the missing link in this culture of destruction and death.” The culture of the present “as here and now—is dying—is already dead.” She loves what is alive. It’s all about creating ourselves and about finding ways “to communicate with what is not isolated and confined to a product dated by the market of isolation and death.” It’s all about love and emotions. “Emotions are back. And emotions are talking.” Giannina confesses that she has “high expectations of love—when I love I really love—” but admits that she can’t love what wants to destroy her, what leaves her in the margins. She cannot love what doesn’t let her create herself.

Giannina Braschi Latin American author

On Love and Eros

When Giannina, Zarathustra, and Hamlet approach the Statue of Liberty, the Statue appeals to the notion of flow and movement when she explains that something is changing. And at one point of their politically and philosophically rich conversation, with the liberation of Puerto Rico always in mind, Giannina tells the Statue that what she desires most of all is to love. And confesses that she tried to love the Statue, but “to love you”—says Giannina—“was against my better self because you never wanted the best for me.” Quite the opposite, the Statue always wanted less of her, to the extent that it thwarted spiritual progress. And how did it thwart spiritual progress? By making her crave what she does not want or need, by making her forget who she is and who she was and, therefore, debilitating her intuition. For Giannina, spiritual progress comes out of creative energy or intuition. Its debilitation would take her prisoner, in the dungeon of liberty, of what is denying her becoming. 

Later in this fantastical odyssey, when Giannina sends Hamlet to Hotel San Juan to “study with Socrates how to become a good man,” the two characters engage in a fluid dialogue about how to achieve happiness during adversarial times. Hamlet tells Socrates that Giannina sent him to Hotel San Juan to study “how to become a happy man.” From “good man” to “happy man.” Plato’s Symposium is present: Aristophanes, in his speech on the power of Eros, calls him a helper of humans and a “physician for those ills whose cure would be the greatest happiness for the human race.” But the Socrates of United States of Banana can only take Hamlet as a disciple after he consults with his creative daemon and with Diotima of Mantineia, who “stopped the plague from entering the city for more than ten years […]—a visionary—a wisdom seeker—a seer—a prophet—a midwife—a philosopher—my teacher of love.” Giannina acknowledges Diotima as the one who taught Socrates that “love is not a God—because it is a desire—never full, always needy—an intermediary residing between heaven and earth—between plenty and necessity.” 

In the final section, “Declaration of Love,” Giannina petitions Diotima to open the doors of the Republic to poets, philosophers, and lovers. Diotima provokes the mood for love: “I only provoke good things.” But she needs to be created first in order to be discovered and give herself to us: “I’ll give myself to you, after you create me—create me first, then you can discover me […] I am inclusive—I don’t exclude possibilities […] And to be wise is to allow all the possibilities to exist—and to exist in all the possibilities that you can imagine—and then you create those imaginations—and after you create them you watch them exist in reality.” Here’s creation as discovery of new realities that exist but need to be noticed.

United States of Banana ends with the “Eradication of Envy: Gratitude,” a dialogue between Giannina and Hasib, a taxi driver. When he asks her what she learned from Socrates, she says she understood that she had to follow her creative daemon. She highlights the fact that Socrates was also a poet against envy, and he would negate it by following “the line of thought of the intuition.” Intuition is the negation of envy, the positive energy that “envy kills when it refuses to see the rainbow in the sky.” And a rainbow is the installation of an intuition. She asks herself what it is that philosophers envy about poets.  She answers that what they envy is that “we are capable of love” and that we have the power inside us to do it. They envy the poet’s intuition, but envy will be canceled by the triumph of intuition against it. Love and the capacity to love will prevail.

Taking a cue from the ending of Plato’s Symposium, United States of Banana ends with the doors open to a crowd of revelers “marching in—knocking on the door—from the beginning of The Symposium to the end––all those people entering the same house of wisdom and wine––all drunk on life––no doors closed––all in different degrees of light and life––in layers of colors and depths of soul––in progression into the limelight––all moving––knocking—and entering––all talking––drinking––sleeping––dancing––and leaving––entering and leaving––the passing of energy from the individual to the multitudes––from the multiples to the single-handed.” We envision the proposal of an attainable utopian world where love is not possession or domination of the other but acceptance of their otherness and a possibility of good. The doors of the house of wisdom and wine opened to the masses “all drunk on life.” One can also think of Charles Baudelaire’s poem “Be Drunk.” It’s an invitation to get drunk on life to escape the pressure of time, to connect to our surroundings and experience everything everywhere, loving life, loving love, loving everything and everyone. “Be drunk, be continually drunk! On wine, on poetry or on virtue, as you wish.” Be drunk on love. Drunk on Giannina.

Medician Stars by Giannina Braschi

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Giannina Braschi Latin American author

LATIN AMERICAN LITERATURE TODAY

ISSUE 28.

DECEMBER 2023

LATIN AMERICAN LITERATURE TODAY’S twenty-eighth issue shines a spotlight on two women writers whose work stands out for both its literary boldness and its political heft, tackling questions of place, power, and migration: María Fernanda Ampuero of Ecuador and Giannina Braschi of Puerto Rico, with dossiers curated by Issa Aguilar Jara and Tess O’Dwyer, respectively. We also feature poetry by Roque Dalton, one of the definitive literary figures of Latin America’s twentieth century, plus international writing and indigenous voices in multilingual edition from the…

Latin American Literature Today

DOSSIER GIANNINA BRASCHI

CLICK TO READ THE LATEST EDITION OF LATIN AMERICAN LITERATURE TODAY HERE.

Medicine Stars by Giannina Braschi

Giannina Braschi writes cross-genre literature and Latinx philosophy in Spanish, Spanglish, and English. Her masterworks include El imperio de los sueños/Empire of Dreams (1988)Yo-Yo Boing! (1998), and United States of Banana (2011). Her latest project is titled Putinoika. She has published on Cervantes, Garcilaso, Machado, Lorca, and Bécquer. Her radical texts have been adapted to other genres spanning theater, chamber music, graphic novel, painting, photography, artist book, sculpture, industrial design, and urban planning. With a Ph.D. from SUNY, Stony Brook, she taught Hispanic Literatures at Rutgers, Colgate, and CUNY. She won grants and awards from the National Endowment for the Arts, the NY Foundation for the Arts, Ford Foundation, Puerto Rican Institute for Culture, PEN America, Cambio 16 in Spain, and the North American Academy of the Spanish Language (ANLE). Her life’s work is the subject of Poets Philosophers Lovers: On the Writings of Giannina Braschi edited by Frederick Luis Aldama and Tess O’Dwyer.  Born in San Juan, Braschi lives in New York.

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