David Wojnarowicz’s Postcards from America: X-Rays from Hell

In my inbox today I received a newsletter from Artist Space sharing an excerpt from David Wojnarowicz‘s Postcards from America: X-Rays from Hell. The text is intense and heartbreaking and I couldn’t help relate to “increased mental activity which in translation means I wake up these mornings with an intense claustrophobic feeling of fucking doom. It also means that one word too many can send me to the window kicking out panes of glass, or at least that’s my impulse (the fact that winter is coming holds me in check).”

I’m guessing Artist Space sent this out to their subscribers in response to the artist’s video being censored from a Smithsonian show. I’d rather not get into the nitty gritty about that, full coverage you can read on Hyperallergic. I just want to share the text with you because I think it’s bitter and crazy.

Post Cards from America: X-Rays from Hell

by David Wojnarowicz, New York, October 1989
for Witnesses: Against our Vanishing at Artists Space

Late yesterday afternoon a friend came over unexpectedly to sit at my kitchen table and try and find some measure of language for his state of mind. “What is left of life?,” he asked, “What’s left of living?” He’s been on AZT for six to eight months and his T-cells have dropped from 100 plus to 30. His doctor says: “What the hell do you want from me?” Now he’s asking himself: “What the hell do I want?” He’s trying to answer this while in the throes of agitating FEAR. I know what he’s talking about as each tense description of his state of mind slips out across the table. The table is filled with piles of papers and objects; a boom-box, a bottle of AZT, a jar of Advil (remember, you can’t take aspirin or Tylenol while on AZT). There’s an old smiley mug with pens and scissors and a bottle of Xanax for when the brain goes loopy; there’s a Sony tape-recorder that contains a half-used cassette of late night sex talk, fears of gradual dying, anger, dreams and someone speaking Cantonese. In this foreign language it says:

“My mind cannot contain all that I see. I keep experiencing this sensation that my skin is too tight; civilization is expanding inside of me. Do you have a room with a better view? I am experiencing the X-ray of civilization. The minimum speed required to break through the earth’s gravitational pull is seven miles a second. Since economic conditions prevent us from gaining access to rockets or spaceships we would have to learn to run awful fast to achieve escape from where we are all heading…” My friend across the table says, “There are no more people in their 30’s. We’re all dying out. One of my four best friends just went into the hospital yesterday and he underwent a blood transfusion and is now suddenly blind in one eye. The doctor’s don’t know what it is…” My eyes are still scanning the table: I know a hug or a pat on the shoulder won’t answer the question mark in his voice. And I have a low threshold for this information. The AZT is kicking in with one of its little side-effects: increased mental activity which in translation means I wake up these mornings with an intense claustrophobic feeling of fucking doom. It also means that one word too many can send me to the window kicking out panes of glass, or at least that’s my impulse (the fact that winter is coming holds me in check). My eyes scan the surfaces of walls and tables to provide balance to the weight of words. A 35mm camera containing the unprocessed images of red and blue and green faces in close-up profile screaming, a large postcard of stuffed gorilla pounding its dusty chest in a museum diorama, a small bottle of hydrocortisone to keep my face from turning into a mass of peeling red and yellow flaking skin, an airline ticket to Normal, Illinois to work on a print, a small plaster model of a generic Mexican pyramid looking like it was made in Aztec kindergarten, a tiny motor-car with a tiny Goofy driving at the wheel…

My friend across the table says, “The other three of my four best friends are dead and I’m afraid I won’t see this friend again.” My eyes settle on a six-inch tall rubber model of Frankenstein from Universal Pictures Tour gift shop, TM 1931; his hands are enormous and my head fills up with replaceable body parts; with seeing the guy in the hospital; seeing myself and my friend across the table in line for replaceable body parts; my wandering eyes aren’t staving off the anxiety of his words; behind his words, so I say, “You know… he can still rally back… maybe… I mean people do come back from the edge of death…”

“Well,” he says, “He lost thirty pounds in a few weeks…”

A boxed cassette of someone’s interview with me in which I talk about diagnosis and how it simply underlined what I knew existed anyway. Not just the disease but the sense of death in the American landscape. How when I was out west this summer standing in the mountains of a small city in New Mexico I got sudden an intense feeling of rage looking at those post card perfect slopes and clouds. For all I knew I was the only person for miles and all alone and I didn’t trust that fucking mountain’s serenity. I mean it was just bullshit. I couldn’t buy the con of nature’s beauty; all I could see was death. The rest of my life is being unwound and seen through a frame of death. My anger is more about this culture’s refusal to deal with mortality. My rage is really about the fact that WHEN I WAS TOLD THAT I’D CONTRACTED THIS VIRUS IT DIDN’T TAKE ME LONG TO REALIZE THAT I’D CONTRATCTED A DISEASED SOCIETY AS WELL.

On the table is today’s newspaper with a picture of cardinal O’Connor saying he’d like to take part in operation rescue’s blocking of abortion clinics but his lawyers are advising against it. This fat cannibal from that house of walking swastikas up on Fifth Avenue should lose his church tax-exempt status and pay retroactive taxes from the last couple centuries. Shut down our clinics and we will shut down your ‘church.’ I believe in the death penalty for people in positions of power who commit crimes against humanity, i.e., fascism. This creep in black skirts has kept safer-sex information off the local television stations and mass transit advertising spaces for the last eight years of the AIDS epidemic thereby helping thousands and thousands to their unnecessary deaths.

My friend across the table is talking again. “I just feel so fucking sick… I have never felt this bad in my whole life. I woke up this morning with such intense horror; sat upright in bed and pulled on my cloths and shoes and left the house and ran and ran and ran…” I’m thinking maybe he got up to the speed of no more than ten miles an hour. There are times I wish we could fly; knowing that this is impossible I wish I could get a selective lobotomy and rearrange my senses so that all I could see is the color blue; no images or forms, no sounds or sensations. There are times I wish this were so. There are times that I feel so tired, so exhausted. I may have been born centuries too late. A couple of centuries ago I might have been able to be a hermit but the psychic and physical landscape today is just too fucking crowded and bought up. Last night I was invited to dinner upstairs at a neighbor’s house. We got together to figure out how to stop the landlord from illegally tearing the roofs off our apartments. The buildings dept. had already shut the construction crew down twice and yet they have started work again. The recent rains have been slowing destroying my western wall. This landlord some time ago allowed me to stay in my apartment without a lease only after signing an agreement that if there were a cure for AIDS I would have to leave within 30 days. A guy visiting the upstairs neighbor learned that I had this virus and said he believed that although the government probably introduced the virus into the homosexual community, that homosexuals were dying en masse as a reaction to centuries of society’s hatred and repression of homosexuality.  All I could think of when he said this was an image of hundreds of whales that beach themselves on the coastlines in supposed protest of the ocean’s being polluted. He continued: “People don’t die – they choose death. Homosexuals are dying of this disease because they have internalized society’s hate…” I felt like smacking him in the head, but held off momentarily, saying, “As far as your theory of homosexuals dying of AIDS as a protest against society’s hatred, what about the statistics that those people contracting the disease are intravenous drug users or heterosexually inclined, and that this seems to be increasingly the case. Just look at the statistics for this area of the Lower East Side.” “Oh,” he said, “They’re hated too…” “Look,” I said, “After witnessing the deaths of dozens of friends and a handful of lovers, among them some of the most authentically spiritual people I have ever known, I simply can’t accept mystical answers or excuses for why so many people are dying from this disease – really it’s on the shoulders of a bunch of bigoted creeps who at this point in time are in the positions of power that determine where and when and for whom government funds are spent for research and medical care.“

I found that, after witnessing Peter Hujar’s death on November 26, 1987 and after my recent diagnosis, I tend to dismantle and discard any and all kinds of spiritual and psychic and physical words or concepts designed to make sense of the external world or designed to give momentary comfort. It’s like stripping the body of flesh in order to see the skeleton, the structure. I want to know what the structure of all this is in the way only I can know it. All my notions of the machinations of the world have been built throughout my life on odd cannibalizations of different lost cultures and on intuitive mythologies. I gained comfort from the idea that people could spontaneously self-combust and from surreal excursions into nightly dream landscapes. But all that is breaking down or being severely eroded by my own brain; it’s like tipping a bottle over on its side and watching the liquid contents drain out in slow motion. I suddenly resist comfort, from myself and especially from others. There is something I want to see clearly, something I want to witness in its raw state. And this need comes from my sense of mortality. There is a relief in having this sense of mortality. At least I won’t arrive one day at my 80th birthday and at the eve of my possible death and only then realize my whole life was supposed to be somewhat a preparation for the event of death and suddenly fill up with rage because instead of preparation all I had was a lifetime of adaptation to the pre-invented world – do you understand what I’m saying here? I am busying myself with a process of distancing myself from you and others and my environment in order to know what I feel and what I can find. I’m trying to lift off the weight of the pre-invented world so I can see what’s underneath it all. I’m hungry and the pre-invented world won’t satisfy my hunger. I’m a prisoner of language that doesn’t have a letter or a sign or gesture that approximates what I’m sensing. Rage may be one of the few things that binds or connects me to you, to our pre-invented world. My friend across the table says, “I don’t know how much longer I can go on… Maybe I should just kill myself.” I looked up from the Frankenstein doll, stopped trying to twist its yellow head off and looked at him. He was looking out the window at a sexy Puerto Rican guy standing on the street below. I asked him, “If tomorrow you could take a pill that would let you die quickly and quietly, would you do it?”

“No,” he said, “Not yet.” There’s too much work to do,” I said.
“That’s right,” he said. There’s still a lot of work to do…”

I am a bundle of contradictions that shift constantly. This is a comfort to me because to contradict myself dismantles the mental/physical chains of the verbal code. I abstract this disease I have in the same way you abstract death. Sometimes I don’t think about this disease for hours. This process lets me get work done, and work gives me life, or at least makes sense of living for short periods of time. But because I abstract this disease, it periodically knocks me on my ass with its relentlessness.

With almost any other illness you take for granted that within a week or month the illness will end and the wonderful part of the human body called the mind will go about its job erasing evidence of the pain and discomfort previously experienced.  But with AIDS or HIV infections one never gets that luxury and I find myself after a while responding to it for a fractured moment with my pre-AIDS thought processes: “Alright this is enough already; it should just go away.” But each day’s dose of medicine, or the intermittent aerosol pentamidine treatments, or the sexy stranger nodding to you on the street corner or across the room at a party, reminds you in a clearer than clear way that at this point in history the virus’ activity is forever. Outside my windows there are thousands of people without homes who are trying to deal with having AIDS. If I think my life at times has a nightmare quality about it because of the society in which I live and that society’s almost total inability to deal with this disease in anything other than a conservative agenda, think for a moment what it would be to be facing winter winds and shit menus at the limited shelters, and the rampant T.B. and the rapes, muggings, stabbings in those shelters, and the overwhelmed clinics and sometimes indifferent clinic doctors, and the fact that drug trials are not open to people of color or the poor unless they have a private physician who can monitor the experimental drugs they would need to take, and they don’t have those kinds of doctors in clinics because doctors in clinics are constantly rotated and intravenous drug users have to be clean of drugs for two years before they’ll be considered for drug trials, and yet there are nine-month waiting periods just to get assigned to a treatment program, so picture yourself with a couple of the 350 opportunistic infections and unable to respond to a few drugs released by the foot-dragging FDA and having to maintain a junk habit; or even having to try and kick that habit without any clinical help and also keep yourself alive two years to get a drug that you need immediately – thank you Ed Koch; thank you Stephen Josephs; thank you Frank Young; thank you AMA. I wish the world was had more organizations like the services for chlamydia testing like STDAware, the more we increase the awareness of the masses, the better life will be for everyone.

I scratch my head at the hysteria surrounding the actions of the repulsive senator from zombieland who has been trying to dismantle the NEA for supporting the work of Andres Serrano and Robert Mapplethorpe. Although the anger sparked within the art community is certainly justified and hopefully will grow stronger; the actions by Helms and D’Amato only follow standards that have been formed and implemented by the “arts” community itself. The major museums in New York, not to mention museums around the country, are just as guilty of this kind of selective cultural support and denial. It is a standard practice to make invisible any kind of sexual imaging other than white straight male erotic fantasies – sex in America long ago slid into a small set of generic symbols; mention the word sex and the general public seems to imagine a couple of heterosexual positions on a bed – there are actual laws in the south forbidding anything else even between consenting adults. So people have found it necessary to define their sexuality in images, in photographs and drawings and movies in order to not disappear.  Collectors have for the most part failed to support work that defines a particular person’s sexuality, except for a few examples such as Mapplethorpe, and thus have perpetuated the invisibility of the myriad possibilities of sexual activity. The collectors’ influence on what the museum shows continues this process secretly with behind the scenes manipulations of curators and money. Jesse Helms is, at the very least, making his attacks on freedom public; the collectors and museums responsible for censorship do theirs at elegant private parties or from the confines of their self-created closets.

It doesn’t just stop at images – recently a critic/ novelist had his novel reviewed by the New York Times Book Review and the reviewer took outrage at the novelist’s descriptions of promiscuity, saying: “In this age of AIDS, the writer should show more restraint…” Not only do we have to contend with bonehead newscasters and conservative members of the medical profession telling us to “just say no” to sexuality itself rather than talk about safer sex possibilities, but we have people from the thought police spilling out from the ranks with admonitions that we shouldn’t think about anything other than monogamous or safer sex. I’m beginning to believe that one of the last frontiers left for radical gesture is the imagination. At least in my ungoverned imagination I can fuck somebody without a rubber or I can, in the privacy of my own skull, douse Helms with a bucket of gasoline and set his putrid ass on fire or throw rep. Willliam Dannemeyer off the empire state building. These fantasies give me distance from my outrage for a few seconds. They give me momentary comfort. Sexuality defined in images gives me comfort in a hostile world. They give me strength. I have always loved my anonymity and therein lies a contradiction because I also find comfort in seeing representations of my private experiences in the public environment. They need not be representations of my experiences – they can be the experiences of and by others that merely come close to my own or else disrupt the generic representations that have come to be the norm in the various medias outside my door. I find that when I witness diverse representations of “Reality” on a gallery wall or in a book or a movie or in the spoken word or performance, that the more diverse the representations, the more I feel there is room in the environment for my existence; that not the entire environment is hostile.

To make the private into something public is an action that has terrific repercussions in the pre-invented world. The government has the job of maintaining the day to day illusion of the ONE TRIBE NATION. Each public disclosure of a private reality becomes something of a magnet that can attract others with a similar frame of reference; thus each public disclosure of a fragment of private reality serves as a dismantling tool against the illusion of ONE TRIBE NATION; it lifts the curtains for a brief peek and reveals the possible existence of literally millions of tribes, the term GENERAL PUBLIC disintegrates. If GENERAL PUBLIC disintegrates, what happens next is the possibility of an X-RAY OF CIVILIZATION, an examination of its foundations. To turn our private grief at the loss of friends, family, lovers and strangers into something public would serve as another powerful dismantling tool. It would dispel the notion that this virus has a sexual orientation or the notion that the government and medical community has done very much to ease the spread or advancement of this disease.

One of the first steps in making the private grief public is the ritual of memorials. I have loved the way memorials take the absence of a human being and make them somehow physical with the use of sound. I have attended a number of memorials in the last five years and at the last one I attended I found myself suddenly experiencing something akin to rage. I realized halfway through the event that I had witnessed a good number of the same people participating in other previous memorials. What made me angry was realizing that the memorial had little reverberation outside the room it was held in. A TV commercial for handi-wipes unfortunately had a higher impact on the society at large. I got up and left because I didn’t think I could control my urge to scream. There is a tendency for people affected by this epidemic to police each other or prescribe what the most important gestures for dealing with this experience of loss would be. I resent that, and at the same time worry that friends will slowly become professional pallbearers, waiting for each death of their lovers, friends and neighbors and polishing their funeral speeches; perfecting their rituals of death rather than a relatively simple ritual of life such as screaming in the streets. I feel this because of the urgency of the situation, because of seeing death coming in from the edges of abstraction where those with the luxury of time have cast it. I imagine what it would be like if friends had a demonstration each time a lover or friend or stranger died of AIDS. I imagine what it would be like if, each time a lover, friend or stranger died of this disease, their friends, lovers, or neighbors would take their dead body and drive it in a car a hundred miles to Washington DC and blast through the gates of the White House and come to a screeching halt before the entrance and then dump their lifeless forms on the front steps. It would be comforting to see those friends, neighbors, lovers, and strangers mark time and place and history in such a public way.

But, bottom line, this is my own feeling of urgency and need; bottom line emotionally, even a tiny charcoal scratching done as a gesture to mark a person’s response to this epidemic means whole worlds to me if it is hung in public; bottom line, each and every gesture carries a reverberation that is meaningful in its diversity; bottom line, we have to find our own forms of gesture and communication – you can never depend on the mass media to reflect us or our needs or our states of mind; bottom line, with enough gestures we can deafen the satellites and lift the curtains surrounding the control room.

© 1989 David Wojnarowicz; Post Cards from America: X-Rays from Hell cannot be excerpted without express permission from the David Wojnarowicz Estate


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One response to “David Wojnarowicz’s Postcards from America: X-Rays from Hell

  1. Pingback: Rimbaud no Rio de Janeiro | Estranger en Rio de Janeiro

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