The Best American Travel Writing 2017 Page 29
From Taigu to Beijing, a trip I’d made many times, took nearly eleven hours, meaning we’d wake up just before the train pulled into Beijing Station. And then it was another twenty-four hours to Inner Mongolia, the first new place on my journey, where I’d end up, for several nights, sleeping in a yurt, under quilts and on the floor. A hole at the top of the tent showed the pollution-free, star-spangled sky.
On that train to Inner Mongolia, we passed through a dry mountain range that eventually leveled out against the grasslands: a kind of lush prairie filled with long shadows, the sky enormous and flat and blue. The herds wandered in the distance, a scatter of white coordinates. I sat on a foldout seat by the window, talking to strangers for hours. “Are you yi ge ren?” they would ask me, surprised, wanting to know if I was really traveling by myself.
I was, I said. And I wasn’t, in another sense. At night, in my train compartment, I slept on the high bunk with my backpack nestled under my head. There were two strangers on the bunks below me and three more against the opposite wall. We were together, if only for tonight. A man across the way snored rhythmically, precise. I could still feel my grief from the past year close to the surface, but it felt good not to be alone as I drifted into an on-and-off sleep. The six of us jostled across the terrain, passing towns and villages in the dark. Occasionally, I woke to the train’s deceleration and the thunk of a new rider being hoisted aboard.
Back in Taigu, I had finally gotten over the showers at the swimming pool. Because my American co-fellows were men, they couldn’t help me with this. I faced my fear by always entering the shower surrounded by my women friends. This is what all the women did; I don’t know why it took so long for me to figure out that it was my aloneness, not just my foreign body, that made people stare.
After a long afternoon in the pool, with our hands turned as wrinkly as Shanxi’s jujubes, we climbed out of the water and slipped into our plastic slippers, careful not to fall as we headed into the tile corridor. We passed the open toilet stalls, the stench pricking my nose, just before the perfumed smell of the shower room took over. We peeled ourselves out of our suits and wrung them out with our hands. I could feel my breasts swaying a little as I stepped over the tile ledge, the cold air grabbing my bare skin. As I crossed the foggy threshold, I heard, in English: “Teacher!”
I had finally run into a group of my students. They were undergraduate freshmen, English majors. I had only seen most of them when they were wearing their glasses, so I hardly recognized them at first. Luo An, who introduced herself as “Annie” in my class, looked at me in a dreamy, blurry sort of way. She was one of her class’s leaders and the most forthright in English, talkative and clear.
“Do you come here often to have a shower?” she wanted to know immediately. “And are you by yourself?”
“I usually shower at my house,” I told her. I motioned to my friends in front of me. “We are together today.”
The smallest student, who called herself Stella, nodded at me demurely, her wet bangs and bob still hanging in a perfect square around her face. She was less than five feet tall. Undressed, her body seemed to be composed solely of bones and skin, barely pubescent. Her chest was almost completely flat. At this point, I remembered my own shame, that I was also naked. They must all be looking at the weirdness that is my body, I thought to myself: my red bush, sturdy thighs, and sizable butt. I could feel my face growing hot, despite the cold air.
But I resisted the urge to turn away. There is nothing weird here, I told myself. I was twenty-three years old. The students were nineteen: barely even women yet, but still women, nonetheless. Toward the end of my conversation with my students, it hit me that they were treating me in much the same way they had at the times we’d run into each other in the marketplace, fully clothed. Seeing their teacher out in public was seeing their teacher out in public, regardless of the circumstances.
I slipped further into the steam, the showers’ whooshing noise, the clamoring of female voices, their exact words getting lost in the larger din. I placed my plastic caddy at the edge of the room, with the dozens of others, what seemed like hundreds of bottles of shampoo and body wash crammed inside, washcloths draped over the handles. By now I had run out of all of my preferred Western toiletries—my last holdout from my former day-to-day life in the United States—so it was next to impossible to tell my basket from the others.
On the one wall where there were no showerheads, I saw a dozen undressed women lean against the tile, as if poised for a series of painful tattoos. Instead, their friends vigorously scrubbed their backs. The scrubbers wore hand-shaped loofahs, what looked like textured oven mitts, and rubbed so hard—more like scoured—that the top layers of skin began visibly pilling in some places. Of course, I had no loofah mitt of my own, but Wang Hui Fang insisted that she use hers on me. “You first,” she said. “Then me.”
Eventually I turned, putting my hands on the tile wall. I glanced over my shoulder. There had been a handful of women staring at me since I’d entered the shower room, but once they realized that I was with friends, they went back to their showering, seemingly losing interest.
The scrub hurt almost as much as I imagined it would. Wang Hui Fang worked in long, shoulder-to-butt strokes, the friction so fierce that it felt like my skin was lit. At first I thought this force was unnecessary, but then I remembered the swimming pool’s chemicals and what the bottoms of my feet looked like: almost black in the dry, dead parts at the edges of my heel, and the ball of my foot its own dingy plateau. I had made the mistake of trying to go barefoot in my apartment a few times, earlier in the year, and I had paid the price. I couldn’t seem to get all the Shanxi dust off my body, no matter how hard I tried under my tiny home showerhead, no matter how many times I mopped my apartment.
Pronouncing me done, Wang Hui Fang handed me the fluorescent pink mitt, and I looked for an open showerhead to wash it out and rinse myself. There were none. “Just push your way through,” she suggested. I edged slowly into the crowd, waiting and waiting, my backside getting cold, until finally a woman stepped out from under the spray, and I got my clearance. I rinsed the mitt off first and then myself. The water was hot, and the pressure was good, much better than the lukewarm trickle of the sad shower in my apartment. I was not alone. I was so close to the stranger next to me that when I bent forward, my shoulder brushed hers. The woman and I turned to look at one another at the same time, both of us sort of smiling in acknowledgment. The collision was inevitable; the room was very full. Neither one of us felt the need to apologize.
KATHRYN SCHULZ
Citizen Khan
FROM The New Yorker
The first person in Sheridan, Wyoming, to learn that Hot Tamale Louie had been knifed to death was William Henry Harrison Jr. The news came by telegram, the day after the murder. Harrison was the son of a member of Congress, the great-grandson of one president, the great-great-great-grandson of another president, and the great-great-great-great-grandson of one of the signers of the Declaration of Independence. Hot Tamale Louie was the son of nobody knows who, the grandson of nobody knows who, and the great-great-grandson of nobody knows who. He had been selling tamales in Sheridan since Buffalo Bill rode in the town parade, sold them when President Taft came to visit, was still selling them when the Russians sent Sputnik into space and the British sent the Beatles to America.
By then, Louie was a local legend, and his murder shocked everyone. It was front-page, above-the-fold news in Sheridan, and made headlines throughout Wyoming, Colorado, and South Dakota. It traveled by word of mouth across the state to Yellowstone, and by post to California, where former Sheridan residents opened their mailboxes to find letters from hometown friends mourning Louie’s death.
That was in 1964. Two years later, the killer was tried, found guilty, hanged, removed from the gallows, then hanged again. Within a few years after that, Louie, his tamales, his murder, and everything else about him had faded from the headlines. A half century passed. Then, late
last year, he wound up back in the news.
The events that propelled him there took place in the town of Gillette, ninety minutes southeast of Sheridan. Situated in the stark center of Wyoming’s energy-rich but otherwise empty Powder River Basin, Gillette grew up around wildcat wells and coal mines—dry as a bone except in its saloons, prone to spontaneous combustion from the underground fires burning perpetually beneath it. Because its economy is tied to the energy industry, it is subject to an endless cycle of boom and bust, and to a ballooning population during the good years. The pattern of social problems that attend that kind of rapid population growth—increased crime, higher divorce rates, lower school attendance, more mental-health issues—has been known, since the 1970s, as Gillette Syndrome. Today, the town consists of three interstate exits’ worth of tract housing and fast food, surrounded by open-pit mines and pinned to the map by oil rigs. Signs on the highway warn about the fifty-mile-per-hour winds.
A couple of hundred Muslims live in northeastern Wyoming, and last fall some of them pooled their money to buy a one-story house at the end of Gillette’s Country Club Road, just outside a development called Country Club Estates, in one of the nicer neighborhoods in town. They placed a sign at the end of the driveway, laid prayer rugs on top of the wall-to-wall carpeting, and began meeting there for Friday worship—making it, in function if not in form, the third mosque in the state.
Most locals reacted to this development with indifference or neighborly interest, if they reacted at all. But a small number formed a group called Stop Islam in Gillette to protest the mosque; to them, the Muslims it served were unwelcome newcomers to Wyoming, at best a menace to the state’s cultural traditions and at worst incipient jihadis. When those protests darkened into threats, the local police got involved, as did the FBI.
Whatever their politics, many outsiders, on hearing about Stop Islam in Gillette, shared at least one of its sentiments: a measure of surprise that a Muslim community existed in such a remote corner of the country. Wyoming is geographically huge—you could fit all of New England inside it, then throw in Hawaii and Maryland for good measure—but it is the least populous state in the Union; under 600,000 people live there, fewer than in Louisville, Kentucky. Its Muslim population is correspondingly tiny—perhaps 700 or 800 people.
Contrary to the claims of Stop Islam in Gillette, however, the Muslims who established the mosque are not new to the region. Together with some 20 percent of all Muslims in Wyoming, they trace their presence back more than a hundred years, to 1909, when a young man named Zarif Khan immigrated to the American frontier. Born around 1887, Khan came from a little village called Bara, not far from the Khyber Pass, in the borderlands between Afghanistan and Pakistan. His parents were poor, and the region was politically unstable. Khan’s childhood would have been marked by privation and conflict—if he had any childhood to speak of. Family legend has it that he was just twelve when he left.
What he did next nobody knows, but by September 3, 1907, he had got himself a thousand miles south, to Bombay, where he boarded a ship called the Peno. Eight weeks later, on October 28, he arrived in Seattle. From there, he struck out for the interior, apparently living for a while in Deadwood, South Dakota, and the nearby towns of Lead and Spearfish before crossing the border into Wyoming. Once there, he settled in Sheridan, which is where he made a name for himself, literally: as Hot Tamale Louie—beloved Mexican-food vendor, Afghan immigrant, and patriarch of Wyoming’s now besieged Muslim population.
When Khan arrived in Sheridan, he and Wyoming were roughly the same age—the man in his early twenties, the state nineteen. At the time, the idea that anyone at all would move to the region was a novelty. Although Native Americans had lived there for millennia, Europeans didn’t visit until at least 1743, and they didn’t linger. As late as 1870, scarcely 9,000 people lived in the entire territory. The coming of the railroad, which was supposed to solve that population problem, temporarily exacerbated it instead. “Hundreds of thousands of people had seen Wyoming from train windows,” the historian T. A. Larson wrote, “and were spreading the word that the territory looked like a barren wasteland.”
That was particularly true in northeastern Wyoming. The rest of the state could be daunting, with its successive mountain chains rising like crests on a flash-frozen ocean. But at least it had grandeur, and verdure. In the east, by contrast, you could travel 500 miles and not see a tree. Precipitation was similarly scarce. The Homestead Act offered Western settlers 160 acres—not enough, in that landscape, to keep five cows alive. In winter, the mercury could plunge to fifty degrees below zero. People froze to death in blizzards in May. Frontier Texas, the saying goes, was paradise for men and dogs, hell on women and horses. Frontier Wyoming was hell on everyone.
Perhaps because it so desperately needed people, Wyoming was, from the outset, unusually egalitarian. Beginning in 1869, women in the territory could vote, serve on juries, and, in some instances, enjoy a guarantee of equal pay for equal work—making it, Susan B. Anthony said, “the first place on God’s green earth which could consistently claim to be the land of the free.” Despite resistance from the U.S. Congress, Wyoming insisted on retaining those rights when petitioning for statehood; in 1890, when it became the forty-fourth state in the Union, it also became the first where women could vote. On the spot, it acquired its nickname: the Equality State.
At statehood, Sheridan was a tiny settlement, just across the line from Montana, just east of the Big Horns, and otherwise very far from much of anything. But two years later, following rumors of coal (true) and gold (overblown), the population began to boom. By 1909, when Khan arrived, around 8,000 people lived there and, on the evidence of the local business pages, the town had developed a kind of frontier-cosmopolitan chic. It had seventeen Blacksmiths, one Bicycle Dealer, and five purveyors of Buggies and Wagons. It had a Clairvoyant—one Mrs. Ellen Johnston—and a great many Coal Miners. Residents could go Bowling, or to the Opera House, or visit a Health Resort. They could get a Manicure from a Mrs. Rosella Wood, who was also available for Massages. They could read two different newspapers—one Republican, one Democratic. They could buy Grain and Guns and Horses, Books and Stationery and Coffee, Camping Outfits, Driving Gloves, Musical Instruments, and Talking Machines.
But perhaps the most striking entry in the Sheridan business directory was the one tucked in between “Tallow and Grease” and “Taxidermists”: “Tamales.” When Zarif Khan first began selling them, he shouldered a yoke with a bucket swinging from each end and walked to wherever he could find customers: outside the bank at lunch, outside the bars at closing time, down at the railroad depot when the trains came in. Business was good enough that he soon bought a pushcart. By 1914, the Sheridan Enterprise was referring to him, inaccurately but affectionately, as “the well-known Turkish tamale vendor.” (In fairness, nearly all references to Khan’s nationality were inaccurate, including his own. Although he identified as Afghan and official documents pertaining to his life reflect that, his natal village was ceded to British India before his birth, and today belongs to the Federally Administered Tribal Areas of Pakistan.)
In 1915, or maybe the year after, Khan opened a restaurant—a hole-in-the-wall on Grinnell Avenue, around the corner from Main Street. The hand-painted lettering on the facade said LOUIE’S, and, forever afterward, that is what both Khan and his restaurant were called. It had a service window that opened onto the street for customers who wanted their food to go, and a counter lined with stools for those who preferred to eat inside. In addition to the tamales, Khan served hamburgers, chili, pie, and ice cream—any flavor except chocolate, which he avoided because it sullied the cuffs of the white button-down shirts he liked to wear to work.
For nomenclatural purposes, however, none of these other menu items mattered. To the town of Sheridan, Khan would always be Hot Tamale Louie, or Tamale Louie, or, because it sounded best, Louie Tamale. He could have served steak tartare and the name would have stuck. Purists insist that it wa
s apt, because nothing Khan or anyone else ever served was as delicious as his tamales. He made them at home, from chickens he kept in the backyard and killed in halal fashion. Everett McGlothlin, who last tasted one of Louie’s tamales when he worked there as a high school kid, in the 1950s, said, “I love tamales, and I still haven’t found anything that comes close.”
For another faction, however, it was Louie’s hamburgers that dazzled. Sixty years on, locals who hear someone talking about Khan will cross the room and interrupt the conversation to say that he made the greatest burgers in the history of burgerdom. Five generations of Sheridan residents ate them, and those who are still around go into a kind of blissed-out cholesterol-bomb reverie when attempting to describe them. Some claim that he used only bull meat, and rendered his own tallow to fry it in. Others say he cooked the burgers in chicken fat, or sizzled bay leaf into the grease, or mixed in hearts and tongues.
Whatever his secret, Khan was particular about how he served his hamburgers. Cheese was unheard of, and woe betide those who requested ketchup. A burger from Louie’s came plain, or, if you chose, with mustard, pickles, and onions. (Several former repeat customers, now in their seventies and eighties, pointed an imaginary knife at me and said, “You wan onions, keed?”) He sliced the pickles the long way, with a rapidity that mesmerized his customers. On a good day, he went through 150 buns. On a really good day—when the rodeo came to town, say—he would fire up a second grill and bring on an extra high school kid, and tour buses would pull up and order a hundred burgers at a time. By 1919, the restaurant was doing so well that Khan opened a Ladies Annex, “fitted with tables for the convenience of women,” as the Sheridan Post reported. The place was still a hole-in-the-wall—those tables numbered precisely three—but it was the most popular hole-in-the-wall in town.