An Excerpt from The Memoir Prize 2021 Grand Prize Winner: Relief by Execution: A Visit to Mauthausen, by Gint Aras. The full Relief by Execution: A …Relief by Execution: A Visit to Mauthausen by Gint Aras
Before you send me your requests, please take a look here. You might save yourself some time.
- Hi, I’m Lithuanian, just like you. Can I have some stuff for free?
Yes. You can get all the free toilet paper you want in any gas station toilet.
- I got drunk with one of your relatives in 1974. To what private property of yours does this entitle me?
All of it. I’ll quitclaim my condo to you. It’s in a really good location, and I don’t owe more than it’s worth. Trust me. Here’s the dotted line. _______________________
- I dated your mother back when we were in high school. Can I have your pants?
I hate to break it to you, pal, but you’re already wearing my pants.
- I think you’re a brilliant writer and love what you had to say about amber necklaces. Do you have any amber that you would like to give me so that I could be proud of my Lithuanian heritage?
Thank you for the compliment, but I haven’t written about amber necklaces. The last time I used the word “amber” in a sentence, it was to describe the color of Stasys Girėnas’ teeth.
- I knew your (grandmother/aunt/uncle/roommate) back in 1976, and we (ate/drank/fucked/smoked/danced) in Marquette Park all the time. Can I have your social security number?
Sure, it’s 312-588-2300. What, too long? Just take out any number. I’ll work.
- I’m going to (Šokių Šventė/Dainų Šventė/LT Days/Cepelinų Vakarėlis/) this summer. Can my friends and I stay in your apartment?
Dude, you have to talk to the person who used to get drunk with my relatives in 1974. They have all my stuff now. It’s nowhere close to the festival you have in mind, but I don’t see why that should stop you.
- Why aren’t you going to (Šokių Šventė/Dainų Šventė/LT Days/Cepelinų Vakarėlis/)?
Because I can’t find a place to stay.
- Hi. My great grandfather owned a horse that took a dump near your great grandmother’s horse back when all of us were pagan druids on shrooms. I want your children to sign up for this summer program that will teach them how to be Lithuanian for only $4,000.
We’ll talk about all these things when you give me some shrooms.
- I’m Catholic, believe in God, love the Jesuits, have my former nun’s yardstick, and I’ve already bought a plot to be buried in St. Casimir Cemetery. Could you send me a copy of your book, all the essays you’ve ever written, ten percent of your salary and a photocopy of your passport?
Everything you desire is available at this link.
Note: I was asked by Mikhail Iossel to write this text. It ended up posted on his Facebook.
Early this summer, I needed to ride a train and a bus across Chicagoland, a trip that would take a good hour or so. Buying coffee, I looked in my bag to find I had forgotten to bring a book, so I went to my neighborhood bookstore to browse around. My desires were straightforward: a book of shorts, either poems or essays or stories, something that would not weigh down my bag very much. And I wanted to spend less than ten dollars.
Several books caught my eye, but I finally settled on a tiny little tome, a simple black and white cover. It was titled Dust, a collection of essays by Arkadii Dragomoshchenko. The blurbs said something about memory and dreams, favorite topics, but besides this, I had no idea who he was. I knew he had been translated from Russian, and I trusted Dalkey Archive Press. The book also cost less than six dollars.
The first sentences engaged me in a way books rarely do. As the initial paragraph made its way through my mind, I felt Dragomoshchenko’s prose was braiding strands of light among my thoughts; the effect was a trancelike wonder at the power of words to evoke spaces and sensations in the imagination. I had to stop reading for a moment to begin again—perhaps I was not concentrating properly. But this was simply the effect. The sentences were about something familiar, even tactile and intimate—knives, streets, shells—and yet his ideas and gestures flowed from one unexpected moment to another, cutting at angles that seemed invisible, passages that operated by association and accident, but also depended on some perverted mathematical principle, perhaps algebra. I read slowly, patiently, and let go of any need to understand this man, this Arkadii Dragomoshchenko. I simply let myself experience his beautiful visions, accept his gifts.
Later on in the summer, all the way in Vilnius, Lithuania, I attended the opening reception of the Summer Literary Seminar. I ended up in a conversation with Elizabeth Hodges, the publisher of the St. Petersburg Review, who handed me a bookmark, one of these meant as an advertisement for the journal. Among the names of people the journal had published—it leaped out to me—was Arkadii Dragomoshchenko.
I grew excited, “This guy! This guy! I read this guy! This guy’s a trip!” Someone else in the world knew him? Someone else liked him? Here was a person who had published him? “I stumbled on his book, totally by accident, and it blew my mind.”
I learned that he had only recently died. The news hurt me, a curious kind of pain. It was not the hurt I have felt when relatives or loved ones have died, but very much like the kind that pangs when I hear about the death of a colleague I had worked with overseas, or if I hear that my old professor’s heart stopped beating in the middle of a lecture. Reading Dragomoshchenko is like swimming in his consciousness; at least for me, it was like knowing him across a dozen births and reincarnations. He and I were once goldfish sharing the same bowl; later on I was his housekeeper, and now he was this writer who braided light in my head.
Hodges told me that Michael Iossel, the director of the seminar, had been Arkadii’s close friend. I had to tell him about my accidental discovery. While speaking, I watched a restrained, sublime pain soften Iossel’s expressions, loosen his posture. He told me about Dragomoshchenko’s methods and relations with others in Russia, few of them very good. I took mental notes on what else to read even when I already knew I’d read anything that existed in English.
It is easy to explain this as synchronicity—how often do we run into friends and colleagues of artists we admire? In one way, my encounter with Dragomoshchenko, then with Hodges and Iossel, is exactly the same as being hit by leaves falling from the same tree at different moments of the day and in different parts of the forest. In another, it is the same as searching out for those leaves, the leaves of an elm, in a space where all the other trees are maples or oaks. I read Dragomoshchenko because he is exactly the kind of writer I’d read, and I met his colleagues because they are also interested in these kinds of letters.
Even so, it illuminates something I’ve always believed about literature. Reading a book is not just to engage the thoughts of an author but also to join a community. It’s invisible, spread out over great distances, even foreign to itself, barely aware of how large or small it might be. Despite all this, it is real, enormously powerful and deeply intimate.
Writers must remember this when they stare at their words and wonder, “Why the hell should I bother with this tripe?” There’s no reason, actually, just as there is no reason to invite friends for dinner or ride the bus across town to meet colleagues. But when we do it, and when we share, we create and maintain communities which contribute to what makes life interesting. Books improve bus rides for strangers and make distant friends in the process.
In 1996 I worked in Linz, Austria as an English teaching assistant. The main job was at the BORG (Bundes-Oberstufenrealgymnasium), a high school for advanced, mostly college-bound students. On one of my first days at work–I was twenty-three years old and without any idea of what to expect–a certain Herr Professor put me up in front of his English class, about sixteen pupils. He introduced me as the new teaching assistant, then moved to the side and left me up at the board. In a matter-of-fact tone, he belted out instructions, “Our class has been reading about the civil rights era in the United States. I’d like for you to explain to us why America is so racist.”
The experience taught me about problems in any discussion or accusation of bigotry, especially across groups that have very different sensitivities. Is America racist? Well…yes, quite. But the Herr Professor’s question was also bigoted, loaded with idiotic assumptions, including the belief that it’s somehow fair to ask a single representative of a community or group to first speak in its name, then explain something notable about its sociology. The pupils and instructor seemed ready to draw very serious conclusions from my answers, and the class turned into the interrogation of a twenty-three year old, almost a test. Would you marry a black girl? Do you have any friends who are black? Would you work for a black boss? Do you believe black people are as smart as white people? The Herr Professor, much to my shock, did nothing to reposition or edit the self-incriminating questions.
This is exactly the sort of self-incrimination coming from those who have rushed to the defense of Petras Lescinskas, the unfortunate Lithuanian basketball fan found guilty of a racially aggravated offense at the Olympics. Among the defenses is this misguided juxtaposition of hand gestures separated by over 70 years of history. In Facebook discussions, and in the comments under articles covering the arrest, you’ll find all sorts of banter. A faction claims that Lescinskas didn’t mean to be racially offensive and, therefore, wasn’t. He was just a passionate fan, and the British cops perceived him as racist. He should have freedom of speech. The apologists also claim that the hand gesture means all sorts of things.
Well, yes. It does and has, most likely dating back to the dawn of civilization. The raised arm on this man is honoring Shiva, and these elementary school pupils are posing for a stock photo. Lescinskas, however, had something very different in mind from Rowan Atkinson or even the Olympic statue (that predates WWII). Few people see a Lithuanian saluting with the arm and imagine him imitating the statue, paying tribute to Shiva or asking for Herr Professor’s attention.
Lithuanians have earned a reputation for tribalism, small-mindedness, drink and boisterous non-sense, especially at sporting events, concerts and festivals. The behavior of Lescinskas and his entourage, bigotry and all, makes far more news than Lithuanian efforts toward sustainability, for example, which many countries could learn from. But Lithuania could do well to start taking cues from European neighbors like the United Kingdom when it comes to points of view on race and ethnicity.
The bigotry expressed by this basketball fan and his apologists does not exist in a sub-culture. Conversations about race with Lithuanians–even those who have lived abroad for decades, or others who are quite well educated–are often tedious. I’ve met plenty of Lithuanians who look at race and ethnicity as absolutes, not social constructs; they’d think me insane, for example, if I suggested that a Nigerian could become a Lithuanian or vice versa. But ask for a definition of “Lithuanian”. Four nationalists will give you four definitions, each one vehemently dismissing the others. You realize how delusional and isolating it is to believe ethnicity is the sun at the center of an identity system.
Consider the photograph posted below, Lithuanians in blackface. At one point the performance had been available on YouTube but has since been taken down for copyright infringements. It is from a television show called Chorų Karai (Choir Wars), one of these live competitions. The show aired in primetime, the summer of 2006, on national Lithuanian television. It showed Lithuanians in blackface–some dressed as maids, others in odd adaptations of traditional African garb–all of them dancing about while, at the piano, a man in blackface (not pictured) led a version of Ray Charles’ “Hit the Road Jack”. I told my friends, all of them college-educated, that this was rather offensive. They told me I was taking it too seriously; I was being American. Americans see racism everywhere. When I pointed out the history of the minstrel show, they all waved it off. These people don’t know anything about that. They’re just trying to have a good time with a song. They’re not trying to insult anyone. It’s a performance. They’re just acting like blacks.
Second City’s ETC, the training ground for the comic troupe, has a rule about writing comedy and satire. You’re not allowed to make fun of or represent a group unless you are a member of that group. I don’t necessarily agree with it but understand the reason for it. It helps to keep the proper sensitivities and perspectives in place.
Dear Lithuanian Basketball Federation (Lietuvos Krepšinio Federacija):
During your past few Olympic basketball matches, a handful of Lithuanian fans disturbed the games by mimicking apes and making obscene racist gestures. This is, by any standard, outrageous behavior that stands in direct contrast to the spirit of the Olympics. While the majority of your fans behaved themselves and supported their team respectfully, they did not make the news. The minority of racists did, of course, as their behavior is extreme and, sadly, contributes further to Lithuania’s well-deserved reputation of intolerance and bigotry.
You cannot ignore this. These are your fans. They have come to support your team; by default, just like you, they are representatives of an entire country. Any team, no matter how popular or obscure, contributes to its culture of fandom through its own behavior, politics and official stances. If you ignore these fans, or if you pooh-pooh their behavior as the minor actions of a foolish handful, you indirectly enable it. It is not enough that arrests were made by English authorities or that an English judge threw the book at a fan. You must also act on your own accord.
Someone from among your brass, either President Arvydas Sabonis or Garbės Prezidentas (koks tinkamas pavadinimas!) Vladas Garastas–or, at minimum, some PR desk jockey–needs to step forward to condemn this behavior. You do not need to make an eloquent or even very lengthy statement. Something like this would suffice:
To our basketball fans, the citizens of London and the world:
It is with deep regret that we, the Lithuanian Basketball Federation, faced the news that a handful of our fans tarnished the Olympic games through racist behavior. This is deplorable and embarrassing. We have not come to the games in this spirit.
We denounce the fans who behaved in this manner. They are not representatives of Lithuania or our greater international fan base. Our players respect their opponents, and the team knows what a great privilege it is to play in the Olympic games before a worldwide audience. Lithuanians have a tremendous love of basketball, at home and abroad, and take great pride in their national team. The team takes the court with a spirit of sportsmanship, and we participate in the Olympics as members of a unified global community. Racists and neo-Nazis have no place in our fan base.
You might argue that this is absurd. Should Christopher Nolan make a statement in the wake of the mass murderer who claimed to be inspired by The Dark Knight Rises? He should not have had do. However, he did.