My utopia is equal love, equal love between people of equal value, although value is an approximation for the word I want. Why is it so difficult? Assortative mating shows there has to be some drive in nature to bring equals together in the toils of love, so why even in the most enlightened and beautifully launched unions are we afraid we hear the master-slave relationship moving its slow thighs somewhere in the vicinity? It has to be cultural. In fact the closest thing I have to a religion is that this has to be cultural. I could do practically anything while he was asleep and not bother him. I wrote in my journal, washed dishes in slow motion if we hadn't gotten around to them. I was emotional a lot, privately. I wanted to incorporate everything, understand everything, because time is cruel and nothing stays the same.
Book 1 of 2025, let's go!
Norman Rush's Mating follows an unnamed American academic living in Botswana. When she hears that a famously contrarian anthropologist named Nelson Denoon is building a secretive community in the desert, she shows up unannounced--after a week-long, life-threatening trek through the Kalahari Desert--to become a part of it. She becomes Denoon's lover and accomplice in the project, a female-dominated village called Tsai.
These two threads, love and the village, dominate Mating. The narrator and Denoon are, in many ways, perfect for each other: they are intellectuals and skeptics, people of both body and brain, sensual, devoted to the physical act of love, and secretly rather needy. Mating, if it does nothing else, gives a convincing sense of two people whose romance makes sense, because their thoughts and feelings seem to vibrate on the same wavelength. This love might just be the kind of kind of "equal love between people of equal value" that the narrator dreams about, but even the most equal loves exist within the context of the larger world, and this fact hangs over their heads. Tsai is meant to be a self-sustaining community, led by and for African women, and Nelson's role as leader--in fact, his presence--are only meant to be temporary. Will their love be able to survive somewhere else? Or is it only here, in Tsai, that the relationship can prosper?
Tsai is, I think, the most interesting thing about Mating. Decisions in Tsai are made my a woman-only council; necessary labor is assigned a daily value according to its urgency and can be performed by anyone in the community in exchange for credits to purchase items from a village store. Tsai is clean and orderly, both off the grid and technologically cutting-edge; it relies on the abundant sun for solar power and makes use of several practical inventions created by Denoon himself. For Denoon, Tsai represents a thumb in the eye of "development," a word that captures the ignorant meddling of NGOs in the lives of Africans. Tsai is designed to be bottom-up, to give power to the powerless. And yet, the model fails to keep out malcontents and bad actors, especially among the token number of men, who resent Denoon's position and seem to be scheming for ways to reassert their traditional dominance.
I think my favorite part of Mating is the final movement, in which Denoon sets out on an urgent and controversial mission, but ends up nearly dying in the desert before being rescued by a group of nomads. Denoon returns from his ordeal changed, more Zen-like, shorn of his humor and his cantankerousness. No one else seems to register the difference, or they like it. Only the narrator is left feeling abandoned, because, of course, there is no equal love between an ordinary woman and a Christlike Denoon, a Zen master. It's an interesting moment, because it suggests that the love we share for each other is as much about our flaws as our virtues. And it made me wonder if the same is true for our political communities, even for places like Tsai--are conflict, enmity, and friction a necessary part of the way we live with others? Utopias cannot stamp them out, but even if they did, would we want them to?