The Quest for the Damsel Fish  by Keith Collard

Author's  Atmosphere

On the bow of the boat, with the cold cloud of the dismal day brushing your back conjuring goose bumped flesh you hold an anchor.  For the first time, you can pick this silver anchor up with only one hand and hold it over your head. It resembles the Morning Star, a brutal medieval weapon that bludgeons and impales its victims.  Drop it into the dark world beyond the security of your boat--watch the anchor descend.
        Watch this silver anchor--this Morning Star--descend away from the boat and you, it becomes swarmed over with darkness.  It forms a ******-metallic grin at first as it sinks, then the sinking silver anchor takes its last shape at its last visible glimpse.  It is so small now as if it could be hung from a necklace.  It is a silver sword.  
Peering over the side of the boat, the depths collectively look like the mouth of a Cannibalistic Crab, throwing the shadows of its mandibles over everything that sinks down into it--black mandibles that have joints with the same angle of a Reaper's Scythe.  

I am scared looking at this sinking phantasm.  I see something from my youth down there in this dark cold Atlantic.  I see the silver Morning Star again, now in golden armor.  I remember a magnificent kingdom, in a saltwater fish tank I had once and never had again.  A tropical paradise that I see again as I stare down into the depths.  This fish tank was so beautiful with the most beautiful inhabitants who I miss.  Before I could lift the silver anchor--the Morning Star--over my head with only one hand, turning gold in that morning sun-- I was a boy who sat indian style, cross legged--peering into this brilliant spectacle of light I thought awesome.  I thought all the darkness of home and the world was kept at bay by this kingdom of light...

Chapter  1 Begins the Story

The Grey Skies of Mass is the Name of This Chapter.

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 Air, in bubbles--it was a world beauty of darkness revealed in slashes of light from dashing fluorescent bulbs overhead this fish tank.
Silver swords of fluorescent energy daring to the bottom, every slash revealing every color of the zodiac--from the Gold of Scorpio to the purple of Libra combining into the jade of the Gemini. 
In the center, like a dark Stonehenge were rocks. The exterior rocks had tropical colors like that of cotton candy, but the interior shadows of the rocks that was the Stonehenge, did not possess one photon of light. The silver messengers of the florescent energy from above would tire and die at their base.  The shadows of the Stonehenge rocks would stand over them as they died.

 
          When the boy named Sake climbed the rickety wood stairs of the house, he did so in fear of making noise, as if to not wake each step.
   Until he could see the glowing aura of his fish tank then he would start down that eerie hall, With pictures of ghosts and ghosts of pictures staring down at him as he walked down that rickety hallway of this towering old colonial home.  He hurried to the glowing tank to escape the black and white gazing picture frames.
                    The faint gurgling, bubbling of the saltwater tank became stronger in his ear, and that sound guided him from the last haunt of the hallway-- the empty room that was perpendicular to  his room.   He only looked to his bright tank as soon as he entered the hallway from the creaky wooden steps.  Then he proceeded to sit in front of this great tropical fish tank in Indian style with his legs folded over one another as children so often would sit.
  The sun was setting.  The reflections from the tank were beginning to send ripples down the dark walls. Increasing  wave after wave reflecting down his dark walls.  He thought they to be seagulls flapping into the darkness until they were overcome as he was listening to the bubbling water of his tank.
                " Hello my fish, hello Angel, hello Tang, hello  Hoomah, hello Clown and hello Damsel … and hello to you Crab...even though I do not like you," he said in half jest not looking at the crab in the entrance of the rocks.  The rocks were the color of cotton candy, but the interior shadows did not possess a photon of luminescence.  All other shadows not caused by the rocks--but by bright swaying ornament--were like the glaze on a candy apple--dark but delicious.  Besides the crab's layer in the rock jumble at the center of the tank which was a Stonehenge within a Stonehenge--the tank was a world of bright inviting light.
                The crab was in its routine,  motionless in the entrance to his foyer, with his scythe-like claws in the air, in expectation of catching one of the bright fish someday.  For that reason the boy tried to remove the crab in the past, but even though the boy was fast with his hand, the optical illusion of the tank would always send his hand where the crab no longer was.  He did not know how to use two hands to rid the crab in the future by trapping and destroying the Cannibal Crab ;  his father, on a weekend visit, gave the Crab to the boy to put into the bright world of the saltwater tank, which Sake quickly regretted.  His father promised him that the Crab would not be able to catch any of the fish he said " ...***** only eat anything that has fallen to the bottom or each other..."

         A scream from the living room downstairs ran up the rickety wood and down the long hall and startled the boy.  His mother sent her shrieks out to grab the boy, allowing her to not have to waste any time nor calorie on her son; for she would tire from the stairs, but her screams would not, allowing her to stay curled up on the couch.  If she was not screaming for Sake, she was talking as loud as screams on the phone with her girlfriends.  The decibels from her laugh was torture for all in the silent house.   A haughty laugh in a gossipy conversation, that overpowered the sound of the bright tropical fish tank in Sake's room that was above and far opposite her in the living room.
               " Sake you have to get a paper-route to pay for the tank, the electricity bill is outrageous," she said while not taking her eyes off the TV and her legs curled up beside her.  He would glad fully get a paper-route even if it was for a made up reason.  He turned to go, and looked back at his mother, and a shudder ran through him with a new thought:  someday her appearance will match her voice.  

              Upon reaching his tank,  Hoomah was trying to get his attention as always.  Taking up pebbles in his big pouty pursed lips and spitting them out of his lips like a weak musket.  The Hoomah was a very silly fish, it looked like one of Sake’s aunts, with too much make up on, slightly overweight, and hovering on two little fins that looked incapable of keeping it afloat, but they did.  The fins reminded him of the legs of his aunt--skinny under not so skinny.’

               The Tang was doing his usual aquanautics , darting and sailing was his trick.  He was fast, the fastest with his bright yellow triangular sail cutting the water.  Next was the aggressive Clown fish, the boy thought she was always aggresive because she didn't have an anemone to sleep on.  The Clown was strong and sleek with an orange jaw and body that was built like a tigress.
  Sake thought something tragic about the body if the  orange Clown and the three silver traces that clawed her body as decoration -they reminded him of the incandescent orange glow of a street lamp being viewed through the rainy back windshield of a car.   The Clown fish was a distraction that craved attention.
The Clown would chase around some of the other fish and jump out of the water to catch the boy's eye. 
                 Next is the Queen Angel fish, she is the queen of the tank, she sits in back all alone, waving like a marvelous banner, iridescent purple and golden jade.  Her forehead slopes back in a French braid style that streams over her back like a kings standard waving before battle, but her standard is of a house of beauty, and that of royal purple.

                    Lastly is the Damsel Fish, the smallest and most vulnerable in the tank.  She has royal purple also, rivaling the queen. Her eyes are lashed but not lidded like the Hoomah.  Her eyes are elliptical, and perhaps the most human, or in the boy’s opinion, she is the most lady like, the Hoomah and the Queen Angel come to her defence if she is chased around by the Clown.  Her eyes penetrate the boys, to the point of him looking away.  

                      Before the tank, in its place in the corner was a painting, an oil painting of another type of Clown donning a hat with orange partial make-up on his face (only around eyes nose and mouth there was ghost white paint) and it  had two tears coming down from its right eye.  The Clown painting was given to him by his mother, it seems he could not be rid of them, but Sake at first was taken in by the brightness of the Clown, and the smooth salacious wet look of the painting. it looked dripping, or submerged, like another alternate reality.  The wet surreal glaze of the painting seemed a portal, especially the orange glow of the Clown's skin without make-up.  .  If he tried to remember of times  before the Clown painting that preceded the Clown fish, he thought of the orange saffron twilight of sunset, and watching it from the high window from his room in the towering house.  How that light changed everything that it touched, from the tree tops and the clouds, to even the dark hallway leading up to his room.  The painting and the Clown fish did not feel the same as those distant memories of sunset, especially the summer sunset when his mother would put him to bed long before the sun had set.  
Sake did not voice opposition to the Clown.
Then he was once again trapped by the Clown.  
            The boy was extremely afraid of this painting that replaced the sunsets , being confined alone with it by all those early bedtimes.
Sake once asked his mother if he could take it down, whereas she said " No."  That clown would follow him into his dreams, always he would be down the hill from the tall house on the hill, trying to walk back to the house, but to walk away or run in a dream was like walking underwater or in black space, and he would make no distance as the ground opened up and the clown came out of the ground hugging him with the pryless grip of eight arms.  He would then wake up amid screams and a tearful hatted clown staring somberly down at him from the wall where it was hung.  Night made him fear the Clown painting more;  that ghost white make-up decorating around the eyes and mouth seeming to form another painting in entirety.  He could only look at the painting after a while when the lights were on, and the wet looking painting was mostly orange from the skin, neck, and forearms of the hat wearing clown.  But the painting is gone now, and the magnificent light display of the tank is there now.  

                Sake pulled out the fish food, all the fish bestirred in anticipation of being fed.  The only time they would all come together; and that was to mumble the bits of falling flakes: a chomp from the Clown, a pucker from the Hoomah, the fast mumble of the Tang, and the dainty chew of the Damsel.  The Queen Angelfish would stay near the bottom, and kiss a flake over and over.   She would not deign herself to go into a friendly frenzy like the other fish; she stayed calm, yet alluring like a flag dancing rhythmically in the breeze, but never repeating the same move as the wind never repeats the same breeze.  She is the only fish to change colors.  When the grey skies of Mass emit through every portal in the house at the height of its bleakness, her colors would turn more fantastic, perhaps why she is queen.

                 He put his finger in the top of the watery world; the warmth was felt all the way up his arm.  After feeding, his favorite thing to do was to trace his finger on the top of the warm water and have the Damsel follow it. She loved it, it was her only time to dance, for the Clown would descend down in somewhat fear ( or annoyance) of the boys finger, and the Damsel and he would dance.  The boy, thought that extraordinary.

                     Sake bedded down that night, to his usual watery world of his room.  The reflective waves running down the walls like seagulls of light, with the rhythmic gurgling sound and it's occasional splash of the Clown, or the Hoomah swooping into the pebbly bottom to scoop up some pebbles for spitting making the sound "ccchhhhh" --cachinging  like a distant underwater register.  The tank’s nocturne sound was therapeutic to the boy.

                      Among waking up, and being greeted by his sparkling treasure tank--that was always of the faintest light in the morning due to the grey skies of Mass coming through every portal to lessen the tropical spectrum-- the boy would render his salutations " Good morning my Hoomah.....good morning Tang, my Damsel, and your majesty Queen Angel.....and so forth.  Until the scream would come to get him, and he would walk briskly past the empty room and the looming family pictures of strangers.  His mother put him to work that day, to "pay for the fish tank" but really to buy her a new cocktail dress for her nightly forays.  The boy did not care, the tank was his sun, emitting through the bleak skies of Mass, and even if the tank was reduced to a haze by the overcast of his life, it only added a log to the fire that was the tropical world at night, in turn making him welcome the dismal day.
                  On a day, when the overcast was so thick, he felt he could not picture his rectangular orb waiting for him at night. He had trouble remembering what houses to deliver the paper.  He delivered to the same house three times.  Newspapers seemed to disappear in his hands, due to their color relation to the sky.   Leaves were falling from the trees—butterfly like—he went to catch one, he missed--a first. For Sake could walk through dense thorned brambles and avoid every barb, as a knight in combat or someone’s whose heart felt the painful sting of the barb before.  He would stand under a tree in late fall, and roll around to avoid every falling leaf, and pierce them to the ground deftly with a stick fashioned as a sword.  He could slither between snow flakes, almost like a fish nimbly avoiding small flakes.  
                  After he finished his paper-route , he went to his usual spot under an oak tree to fence with falling leaves.  As the other boys walked by and poked fun he would stall his imagination, and look to the brown landscape of the dry fall.  The crisp brown leaves of the trees were sword shapes to him.  He held the battle ax shape of the oak leaf over his eye held up by the stick it was pierced through, and spied the woodline through the sinus of the oak leaf lobe.  The brown white speckled scenery, were all trying to hide behind eachother by blending in bleakfully; he pretended the leaf was Hector’s helmet from the Illiad—donned over his eyes.
“ Whatchya doing Sake?” asked a young girl named Summer.  Sake only mumbled something nervously and stood there.  And a pretty Summer passed on after Sake once again denied himself of her pretty company.  He looked to the woodline again, a mist was now concealing the tall apical trees.  It now looked like the brown woodland was not trying to retreat behind eachother in fall concealment, but trying to emerge forth out of the greyness to say "save us."

“ Damgf” he uttered, and could not even grasp a word correctly.  His head lifted to the sky repeatedly, there was no orb, and the shadows were looming larger than ever; fractioned shadows from tree branches were forming scythes all over the ground.
             He entered the large shadow that was his front door, into the house that rose high into the sky, with the simplicity of Stonehenge.  He climbed the rickety petrified stairs and went down the hall.  Grey light had spotlighted every frame on the wall.  He looked into the empty room, nothingness, then his room, the tank seemed at its faintest, and it was nearing twilight.  He walked past the tank to look out the w

There you are, standing in the hall with the moonlight cascading onto your skin, showing off the silhouette of your beautiful body.

I curse the Moon because it gets to touch you first. As I try to control my inner desire, for one brief moment, I allow my mind to race in desire.

Alas! I settled the discussion, I settled the debate and concluded at this one beautiful thing spoke your true fate: 

'Gorgeous.'
Gorgeous is your skin.
Gorgeous is your smile.
Gorgeous the way you walk. 
Gorgeous when I hear you talk. 
Gorgeous.

(Wild thoughts)
With my eyes I summoned you, laughing at the Moon as it is no longer kissing your beautiful skin.

As I lay you down on the bed I slowly open your legs, I can already smell your nectar.
I, like a hummingbird am drawn to your forbidden nectar, then for a brief moment I hear your heart skip a beat.

I blow on your ******* now warm to the touch, you let out a soft moan 'ahhhh, love, don't stop'.

With a smooth deep soft voice I uttered 'your wish will always be my command' I was truly wrapped in the moment.

IN SEARCH OF THE PRESENT

I begin with two words that all men have uttered since the dawn of humanity: thank you. The word gratitude has equivalents in every language and in each tongue the range of meanings is abundant. In the Romance languages this breadth spans the spiritual and the physical, from the divine grace conceded to men to save them from error and death, to the ****** grace of the dancing girl or the feline leaping through the undergrowth. Grace means pardon, forgiveness, favour, benefice, inspiration; it is a form of address, a pleasing style of speaking or painting, a gesture expressing politeness, and, in short, an act that reveals spiritual goodness. Grace is gratuitous; it is a gift. The person who receives it, the favoured one, is grateful for it; if he is not base, he expresses gratitude. That is what I am doing at this very moment with these weightless words. I hope my emotion compensates their weightlessness. If each of my words were a drop of water, you would see through them and glimpse what I feel: gratitude, acknowledgement. And also an indefinable mixture of fear, respect and surprise at finding myself here before you, in this place which is the home of both Swedish learning and world literature.

Languages are vast realities that transcend those political and historical entities we call nations. The European languages we speak in the Americas illustrate this. The special position of our literatures when compared to those of England, Spain, Portugal and France depends precisely on this fundamental fact: they are literatures written in transplanted tongues. Languages are born and grow from the native soil, nourished by a common history. The European languages were rooted out from their native soil and their own tradition, and then planted in an unknown and unnamed world: they took root in the new lands and, as they grew within the societies of America, they were transformed. They are the same plant yet also a different plant. Our literatures did not passively accept the changing fortunes of the transplanted languages: they participated in the process and even accelerated it. They very soon ceased to be mere transatlantic reflections: at times they have been the negation of the literatures of Europe; more often, they have been a reply.

In spite of these oscillations the link has never been broken. My classics are those of my language and I consider myself to be a descendant of Lope and Quevedo, as any Spanish writer would ... yet I am not a Spaniard. I think that most writers of Spanish America, as well as those from the United States, Brazil and Canada, would say the same as regards the English, Portuguese and French traditions. To understand more clearly the special position of writers in the Americas, we should think of the dialogue maintained by Japanese, Chinese or Arabic writers with the different literatures of Europe. It is a dialogue that cuts across multiple languages and civilizations. Our dialogue, on the other hand, takes place within the same language. We are Europeans yet we are not Europeans. What are we then? It is difficult to define what we are, but our works speak for us.

In the field of literature, the great novelty of the present century has been the appearance of the American literatures. The first to appear was that of the English-speaking part and then, in the second half of the 20th Century, that of Latin America in its two great branches: Spanish America and Brazil. Although they are very different, these three literatures have one common feature: the conflict, which is more ideological than literary, between the cosmopolitan and nativist tendencies, between Europeanism and Americanism. What is the legacy of this dispute? The polemics have disappeared; what remain are the works. Apart from this general resemblance, the differences between the three literatures are multiple and profound. One of them belongs more to history than to literature: the development of Anglo-American literature coincides with the rise of the United States as a world power whereas the rise of our literature coincides with the political and social misfortunes and upheavals of our nations. This proves once more the limitations of social and historical determinism: the decline of empires and social disturbances sometimes coincide with moments of artistic and literary splendour. Li-Po and Tu Fu witnessed the fall of the Tang dynasty; Velázquez painted for Felipe IV; Seneca and Lucan were contemporaries and also victims of Nero. Other differences are of a literary nature and apply more to particular works than to the character of each literature. But can we say that literatures have a character? Do they possess a set of shared features that distinguish them from other literatures? I doubt it. A literature is not defined by some fanciful, intangible character; it is a society of unique works united by relations of opposition and affinity.

The first basic difference between Latin-American and Anglo-American literature lies in the diversity of their origins. Both begin as projections of Europe. The projection of an island in the case of North America; that of a peninsula in our case. Two regions that are geographically, historically and culturally eccentric. The origins of North America are in England and the Reformation; ours are in Spain, Portugal and the Counter-Reformation. For the case of Spanish America I should briefly mention what distinguishes Spain from other European countries, giving it a particularly original historical identity. Spain is no less eccentric than England but its eccentricity is of a different kind. The eccentricity of the English is insular and is characterized by isolation: an eccentricity that excludes. Hispanic eccentricity is peninsular and consists of the coexistence of different civilizations and different pasts: an inclusive eccentricity. In what would later be Catholic Spain, the Visigoths professed the heresy of Arianism, and we could also speak about the centuries of ******* by Arabic civilization, the influence of Jewish thought, the Reconquest, and other characteristic features.

Hispanic eccentricity is reproduced and multiplied in America, especially in those countries such as Mexico and Peru, where ancient and splendid civilizations had existed. In Mexico, the Spaniards encountered history as well as geography. That history is still alive: it is a present rather than a past. The temples and gods of pre-Columbian Mexico are a pile of ruins, but the spirit that breathed life into that world has not disappeared; it speaks to us in the hermetic language of myth, legend, forms of social coexistence, popular art, customs. Being a Mexican writer means listening to the voice of that present, that presence. Listening to it, speaking with it, deciphering it: expressing it ... After this brief digression we may be able to perceive the peculiar relation that simultaneously binds us to and separates us from the European tradition.

This consciousness of being separate is a constant feature of our spiritual history. Separation is sometimes experienced as a wound that marks an internal division, an anguished awareness that invites self-examination; at other times it appears as a challenge, a spur that incites us to action, to go forth and encounter others and the outside world. It is true that the feeling of separation is universal and not peculiar to Spanish Americans. It is born at the very moment of our birth: as we are wrenched from the Whole we fall into an alien land. This experience becomes a wound that never heals. It is the unfathomable depth of every man; all our ventures and exploits, all our acts and dreams, are bridges designed to overcome the separation and reunite us with the world and our fellow-beings. Each man's life and the collective history of mankind can thus be seen as attempts to reconstruct the original situation. An unfinished and endless cure for our divided condition. But it is not my intention to provide yet another description of this feeling. I am simply stressing the fact that for us this existential condition expresses itself in historical terms. It thus becomes an awareness of our history. How and when does this feeling appear and how is it transformed into consciousness? The reply to this double-edged question can be given in the form of a theory or a personal testimony. I prefer the latter: there are many theories and none is entirely convincing.

The feeling of separation is bound up with the oldest and vaguest of my memories: the first cry, the first scare. Like every child I built emotional bridges in the imagination to link me to the world and to other people. I lived in a town on the outskirts of Mexico City, in an old dilapidated house that had a jungle-like garden and a great room full of books. First games and first lessons. The garden soon became the centre of my world; the library, an enchanted cave. I used to read and play with my cousins and schoolmates. There was a fig tree, temple of vegetation, four pine trees, three ash trees, a nightshade, a pomegranate tree, wild grass and prickly plants that produced purple grazes. Adobe walls. Time was elastic; space was a spinning wheel. All time, past or future, real or imaginary, was pure presence. Space transformed itself ceaselessly. The beyond was here, all was here: a valley, a mountain, a distant country, the neighbours' patio. Books with pictures, especially history books, eagerly leafed through, supplied images of deserts and jungles, palaces and hovels, warriors and princesses, beggars and kings. We were shipwrecked with Sinbad and with Robinson, we fought with d'Artagnan, we took Valencia with the Cid. How I would have liked to stay forever on the Isle of Calypso! In summer the green branches of the fig tree would sway like the sails of a caravel or a pirate ship. High up on the mast, swept by the wind, I could make out islands and continents, lands that vanished as soon as they became tangible. The world was limitless yet it was always within reach; time was a pliable substance that weaved an unbroken present.

When was the spell broken? Gradually rather than suddenly. It is hard to accept being betrayed by a friend, deceived by the woman we love, or that the idea of freedom is the mask of a tyrant. What we call "finding out" is a slow and tricky process because we ourselves are the accomplices of our errors and deceptions. Nevertheless, I can remember fairly clearly an incident that was the first sign, although it was quickly forgotten. I must have been about six when one of my cousins who was a little older showed me a North American magazine with a photograph of soldiers marching along a huge avenue, probably in New York. "They've returned from the war" she said. This handful of words disturbed me, as if they foreshadowed the end of the world or the Second Coming of Christ. I vaguely knew that somewhere far away a war had ended a few years earlier and that the soldiers were marching to celebrate their victory. For me, that war had taken place in another time, not here and now. The photo refuted me. I felt literally dislodged from the present.

From that moment time began to fracture more and more. And there was a plurality of spaces. The experience repeated itself more and more frequently. Any piece of news, a harmless phrase, the headline in a newspaper: everything proved the outside world's existence and my own unreality. I felt that the world was splitting and that I did not inhabit the present. My present was disintegrating: real time was somewhere else. My time, the time of the garden, the fig tree, the games with friends, the drowsiness among the plants at three in the afternoon under the sun, a fig torn open (black and red like a live coal but one that is sweet and fresh): this was a fictitious time. In spite of what my senses told me, the time from over there, belonging to the others, was the real one, the time of the real present. I accepted the inevitable: I became an adult. That was how my expulsion from the present began.

It may seem paradoxical to say that we have been expelled from the present, but it is a feeling we have all had at some moment. Some of us experienced it first as a condemnation, later transformed into consciousness and action. The search for the present is neither the pursuit of an earthly paradise nor that of a timeless eternity: it is the search for a real reality. For us, as Spanish Americans, the real present was not in our own countries: it was the time lived by others, by the English, the French and the Germans. It was the time of New York, Paris, London. We had to go and look for it and bring it back home. These years were also the years of my discovery of literature. I began writing poems. I did not know what made me write them: I was moved by an inner need that is difficult to define. Only now have I understood that there was a secret relationship between what I have called my expulsion from the present and the writing of poetry. Poetry is in love with the instant and seeks to relive it in the poem, thus separating it from sequential time and turning it into a fixed present. But at that time I wrote without wondering why I was doing it. I was searching for the gateway to the present: I wanted to belong to my time and to my century. A little later this obsession became a fixed idea: I wanted to be a modern poet. My search for modernity had begun.

What is modernity? First of all it is an ambiguous term: there are as many types of modernity as there are societies. Each has its own. The word's meaning is uncertain and arbitrary, like the name of the period that precedes it, the Middle Ages. If we are modern when compared to medieval times, are we perhaps the Middle Ages of a future modernity? Is a name that changes with time a real name? Modernity is a word in search of its meaning. Is it an idea, a mirage or a moment of history? Are we the children of modernity or its creators? Nobody knows for sure. It doesn't matter much: we follow it, we pursue it. For me at that time modernity was fused with the present or rather produced it: the present was its last supreme flower. My case is neither unique nor exceptional: from the Symbolist period, all modern poets have chased after that magnetic and elusive figure that fascinates them. Baudelaire was the first. He was also the first to touch her and discover that she is nothing but time that crumbles in one's hands. I am not going to relate my adventures in pursuit of modernity: they are not very different from those of other 20th-Century poets. Modernity has been a universal passion. Since 1850 she has been our goddess and our demoness. In recent years, there has been an attempt to exorcise her and there has been much talk of "postmodernism". But what is postmodernism if not an even more modern modernity?

For us, as Latin Americans, the search for poetic modernity runs historically parallel to the repeated attempts to modernize our countries. This tendency begins at the end of the 18th Century and includes Spain herself. The United States was born into modernity and by 1830 was already, as de Tocqueville observed, the womb of the future; we were born at a moment when Spain and Portugal were moving away from modernity. This is why there was frequent talk of "Europeanizing" our countries: the modern was outside and had to be imported. In Mexican history this process begins just before the War of Independence. Later it became a great ideological and political debate that passionately divided Mexican society during the 19th Century. One event was to call into question not the legitimacy of the reform movement but the way in which it had been implemented: the Mexican Revolution. Unlike its 20th-Century counterparts, the Mexican Revolution was not really the expression of a vaguely utopian ideology but rather the explosion of a reality that had been historically and psychologically repressed. It was not the work of a group of ideologists intent on introducing principles derived from a political theory; it was a popular uprising that unmasked what was hidden. For this very reason it was more of a revelation than a revolution. Mexico was searching for the present outside only to find it within, buried but alive. The search for modernity led