Log: Journeying

From within one of Bath's most charming bookshops, I write the second half of my reflection on books read during the first half of 2025, perched on a wooden balcony laden with shelves, tables, books—overlooking even more books, as a well as smatterings of people chatting and enjoying each other's company. A reminder of what the world can be, at its best, even in the moments that feel heavy under the long shadow of violence. I conclude my overview in the company of books currently being read, wanting to be read, and those that inevitably I will never get the chance to read.

Some Surprises

One of the habits I have picked up on my travels is that of allowing chance and generosity to direct my reading list. I have come to learn that, in most places, readers have a tendency to set up little trading nooks of books. From the kaz à livres encountered while hitchhiking along one those steep winding Guadeloupean roads to the small stack of books sitting in the lobby of L'Alliance Française in Ipanema—new books often find me when I least expect it. Books that perhaps I imagined reading someday, others that I might have otherwise never made my way to.

One of this year's most interesting surprises came from the Joigny food market. Tucked into the side of one of the entrances, I noticed a bookshelf, improbable in a visual field peopled with the weekend's fresh produce and other agricultural products: leafy greens, cheeses, winter fruit, fish, honey, saucissons. The bookshelf was nonetheless a popular spot for the townspeople, many of whom paused there on their way in and out with their Saturday shopping. Intrigued, I leafed through all sorts of books, from cookbooks to thrillers, until something caught my eye: an early 20th century edition of Jean de La Fontaine's fables.

I was familiar with La Fontaine; his most well-known takes on classic fables, such as "The Hare and The Tortoise", are staples of French language classes. Which is to say, La Fontaine inhabited a corner of my brain associated clichés and easy moralism. Even so, the beauty of the little old book won over my prejudices, and I am glad it did.

Far from being the morality tales that I imagined them to me, La Fontaine's 17th century retelling of classic fables is riddled with contradiction, humor, rebellion, and more than a touch of existential angst. At times, the "protagonists" of the fable-poems can appear to embody straightforward moral principles, like the "hard-working" ant of the famous "The Grasshopper and The Ant". However, I found the ant to be portrayed as judgemental and almost cruel in its treatment of the grasshopper; an attitude that was explicitly condemned in some of the other fable-poems in the collection. I was left feeling unsure of La Fontaine's stances throughout. In one fable, craftiness is celebrated, in the next it is condemned as dishonest. I like to think that, perhaps, as La Fontaine re-read and re-imaged these classic fables, he was also intrigued by the contradictions that came to light. Perhaps, rather than handing out morals, his work actually highlights the fact that trying to extract straightforward lessons from life is impossible.

The biographical information provided in the book lets me entertain that hypothesis. La Fontaine lived during the reign of Louis XIV, the powerful Sun King, but led a life that feels uncannily modern. Exiled for going against the grain and having what was judged by the monarch to be a "dubious" morality, La Fontaine nonetheless succeeded as a poet and garnered enough support to live from his art. Almost atheistic before his time, but suddenly pious when faced with death, La Fontaine was self-disparaging, funny, lucid, and self-delusional in ways that feel very human. Rather than going around moralizing, I find that La Fontaine crafted beautiful poetry through which he reflected on what it means to live a good life. He also contributed to important discussions about power, art, governance, and education, but I'll stop myself here.

Thus far, there have been two more surprising reads this year. One also came from the Joigny market bookshelf, the play Athalie by Jean Racine. When I picked it up, my only expectation was to read a work by a "classic" French author that I had not read yet. I ended up enjoying a great play that posed some very pertinent questions about power, violence, and freedom (it was "softly" censored during Racine's lifetime, posthumously considered to be one of his greatest works). The second surprise thought-provoking book was a gift of sorts from a good friend, who suggested I read Don't Sleep, There Are Snakes: Life and Language in the Amazonian Jungle by the missionary-turned-linguist Daniel L. Everett.

Our Times

As it might be apparent from the last section, I cannot help but associate what I read with the challenges we face today—even if it's a poetry book about talking frogs and dogs from the 1700s. It is one of many reasons that I am particularly unreceptive to the assertions that studying literature is "useless".

As a result, I could have honestly featured many of the other books that I have read this year in this section: from Umberto Eco's depiction of socioeconomic inequality in The Name of the Rose to the questions raised by Tanizaki Jun'ichiro with In Praise of Shadows that foreshadow current debates on globalization and representation.

I chose to feature two works here that for different reasons touch on topics that are near and dear, Ce que c'est que l'exil by Victor Hugo and 10.000 horas en La Silla Vacía: Periodismo y poder en un nuevo mundo by Juanita León.

After reading Les Misérables during university, I developed a soft spot for Victor Hugo and his sense for over-blown grandiosity and drama. Hugo's style feels acutely that of another era, but many of his biggest concerns are timeless. The basic premise of Les Misérables, that of the injustice of condemning a man to forced labor for the hunger and misery he was born into, continues to resonate in global demands for greater equity and justice.

With Ce que c'est que l'exil, which roughly translates to The nature of exile, Hugo reveals the price that he had to pay for his activism as well as his opposition to the reign of Napoleon III. While I had been vaguely aware that Hugo had been, at some point, exiled to the islands in the English Channel, I initially processed this fact as historical trivia, without much thought. However, through this book, Hugo acutely transmits what it is like to be condemned to exile, persecution, spying, and harassment for 20 years. Beyond appreciating Hugo the literary legend, I felt that I approached Victor the man.

At the same time that I recognized and lamented the struggles Hugo described, reading Ce que c'est que l'exil ultimately gave me hope that the ideals for justice and peace that can feel hopelessly out of reach today could one day materialize. Among the "radical" ideas that Hugo was persecuted for in his time: his support for universal suffrage and public access to education, his opposition to slavery, domestic abuse, and tyranny. More than describing his own suffering, Hugo highlighted the importance of persistence in the fight for greater justice, and the key role of solidarity, even in moments that can feel so isolating.

There is a lot of talk of our contemporary collective disenchantment, of a vacuum left in the wake postmodernism that needs to be filled. It is a discussion that awakens all my skepticism, as it often leads to claims that as humans we essentially "need" religion. I won't go down this rabbit hole now, but I will recognize the need for a coming together that is constructive and empathetic. In my eyes, Hugo's romanesque writing (even with its flaws) shows a way. I was sad to find that there was no English translation for this text which, like with Carranza's poetry, made me once again entertain ideas of translation and dissemination.

Similarly, my other pick for this section is not available in English, as far as I know. 10.000 horas en La Silla Vacía: Periodismo y poder en un nuevo mundo is a reflection on contemporary journalism in Colombia written by Juanita León, the founder of one of the leading independent news outlets in the country, La Silla Vacía. In her book, León looks back on how it all started and how, despite all the challenges, La Silla has persisted as an independent outlet. This necessarily involves an overview of Colombia's recent economic and political history. Not only did I fill in some gaps in the understanding of our recent history, but León focuses a lot on identifying and describing the mechanics of power. Colombian society is incredibly conservative and hierarchical; Colombians have some of the worst prospects for social mobility in the Americas. From the outside, we all vaguely perceive the structures that keep power in place and concentrate it, but León allows the reader to peer within these machinations.

At the same time, León candidly reveals that to keep La Silla Vacía afloat she has to make use of all those social markers and contacts that are the key to getting anything done in Colombia. León must operate within the very system her outlet critiques, which generates tensions and difficult ethical dilemmas. I find her transparency around the logistic issues of keeping a media outlet running so important when thinking about how to create alternatives, as she did when she decided to launch an alternative to the big legacy media.

At a moment that violence is rising again in Colombia, in which it feels like the country is stuck in a hamster wheel of death, León's book provides precious understanding. This light that journalism, testimony, and research, all offer is vital to warding off the informational darkness that violence requires to thrive. One of the Colombian journalists that I admire the most, Javier Darío Restrepo, spoke widely about this during his lifetime. I reflected a bit on his writing last year while in Cyprus.

Other Interesting 2025 Reads

To conclude, some final books that prompted me to reflect on literary form and genre. From Sontag's essay in the form of a list to Shambroom's ekphrastic history-essay, these works serve as a reminder to imagine more.

• Duchamp's Last Day by Donald Shambroom
• L'exil et le royaume by Albert Camus
• L'homme qui plantait des arbres by Jean Giono
• Notes on 'Camp' by Susan Sontag

- Andrea

As AI slop begins to become omnipresent, curation and support will be more important than ever. I think we can carry this anxiety that our artistic efforts will cease to exist if we are replaced by machines.

Here is the thing though: if we collectively decide not to let that happen, it won't. If we continue to buy art and support endeavors we believe in, those endeavors can continue to be.

That's why I think that, today, it is more important than ever to support compelling independent projects and to promote them. That way, we can build the society that we want: one in which artists can thrive without having to resort to tools that go against their ethics.

Recently, I've made an effort to end many of my subscriptions, for example Spotify, and then spend that money instead on artistic, tech, or social projects that speak to me. That does limit my access to popular media, but at least I am more mindful about what I consume.

Recently, Andrea and I booked tickets to go to South Africa. In various Bantu languages, there exists the term ubuntu, which roughly translates to I am because we are. I am excited to learn more about this idea when we are there. For now, the definition I found online really speaks to me, ubuntu "encompasses the interdependence of humans on one another and the acknowledgment of one's responsibility to their fellow humans and the world around them" (Wikipedia). I think the philosophy that underpins ubuntu may be very relevant to face the questions and challenges of our times.

-Marc

Around the time we first began to build Comma Directory, I acquired a little notebook which I wrote about in my very first post: "The Small Bibliographic Log" from the independent Colombian press, Rey Naranjo. Almost eight months later, the log is now filled to the brim with the readings and thoughts that have accompanied me from Colombia to Cyprus to Sweden to France, and finally, to England.

To commemorate the completion of my first pequeña bitácora bibliográfica, I have picked out a selection of quotes, some of them I have had to dig out of the tight corners that I stuffed them into as I ran out of space on the page. And so, ...

"Recuerdo que [...] escribía sobre toda la superficie del papel, sin respetar ningún margen. Eso me daba la sensación de llenar completamente un vacío".
– Mario Bellatin, El libro uruguayo de los muertos

"At the end of my patient reconstruction, I had before me a kind of lesser library, a symbol of the greater, vanished one: a library made up of fragments, quotations, unfinished sentences, amputated stumps of books."
– Umberto Eco, The Name of the Rose

« Nous voyons ces filets, leur beauté, leur appartenance tout à la fois à la liberté et à la capacité de capturer, oui capturer. »
– Franklin Arellano & Julia Bejarano López, Entretierras

"Suspended over the abyss, the life of Octavia's inhabitants is less uncertain than in other cities. They know the net will last only so long."
– Italo Calvino, Invisible Cities

"What is the consciousness of guilt but the arena floor rushing up to meet the falling trapeze artist? Without it, a bullet becomes a tourist flying without responsibility through the air."
– Richard Condon, The Manchurian Candidate

« Est-il aucun moment
Qui vous puisse assurer d'un second seulement ? »
– Jean de La Fontaine, Fables Choisies

« Il faut sinon se moquer, en tout cas se méfier de bâtisseurs d'avenir. Surtout quand pour bâtir l'avenir des hommes à naître, ils ont besoin de faire mourir les hommes vivants. L'homme n'est la matière première que de sa propre vie. »
– Jean Gino, Refus d'obéissance

"Whatever he did allowed him to be told [...] that he indeed existed, that he was not, as he had always dreaded, a figment of his own imagination, or of God's imagination, who disappeared when the lights went out."
– Richard Condon, The Manchurian Candidate

"¡Morir, Dios mío, morir así tísica a los veintitrés años, al comenzar a vivir, sin haber conocido el amor [...] morir sin haber realizado la obra soñada, que salvará el nombre del olvido; morir dejando al mundo sin haber satisfecho las millones de curiosidades, de deseos, de ambiciones [...]"
– José Asunción Silva, De sobremesa

"Pienso, antes de ponerme polvos
que aún no he comenzado
y ya estoy por terminar".
– María Mercedes Carranza, El oficio de vivir

« Elle rêvait aux palmiers droits et flexibles, et à la jeune fille qu'elle avait été. »
– Albert Camus, L'exile et le royaume

"I think here I will leave you. It has come to seem
there is no perfect ending.
Indeed, there are infinite endings.
Or perhaps, once on begins,
there are only endings."
– Louise Glück, Faithful and Virtuous Night

"I shall soon enter this broad desert, perfectly level and boundless, where the truly pious heart succumbs in bliss. I shall sink into the divine shadow, in a dumb silence and an ineffable union. And in this sinking, all equality and all inequality shall be lost [...] I shall fall into the silent and uninhabited divinity, where there is no work and no image."
– Umberto Eco, The Name of the Rose

"In the midst of the word he was trying to say;
In the midst of his laughter and glee,
He had softly and suddenly vanished away—
For the Snark was a Boojum, you see."
– Lewis Carroll, The Hunting of the Snark

- Andrea

After a week of sunny blue skies, the rain has returned and so have the clouds. As it should be, it is only early March after all.

But we had so much fun in the sun, and that is how I believe Marc and I will remember Château de Feÿ. The view over the valley, the white stone (blinding in the daylight), the soft grass, the smoke of the barbecue, the forest. Or will it be the perpetual fog of late January and the muddiness of the earth that remain?

There is a near perpetual extravagance to what goes on at Feÿ, at least at first glance. Themed parties, cyber-workshops, spontaneous art installations, ghosts and AI-oracles. And yet, the magic of the château has revealed itself to me, over time, in its quietest corners and most mundane minutes. Like sharing a cooking shift, a cup of coffee, a ride into town, a wagon on the train from Joigny. It is on that train that I have ultimately felt at home at Feÿ, leaving and returning in the company of others that have shared the experience of the château. It makes me look forward to a return, someday.

- Andrea

It snuck up on me, on both of us, as the days grew chillier and darker—in a way that had seemed unimaginable in the heat and brightness of September. We were, after all, in the very heart of the Mediterranean. White rock, bright sand, the big blue sea.

Now, it is the misty grey grounds and the muddy forest paths of the Château du Feÿ that surround us. How can it be?

But I know exactly how we got here. I did the bookings myself. All it took was a flight, too many trains to count, a few border crossings, a Swedish Christmas, a night in Germany, Paris.

And yet, returning to Comma Directory after two months of travels, holidays, and the flu (again), it feels as if I had just stepped away from my computer for a moment. Pistacho has run off, wagging his tail, to fetch a big stick, I have wrapped myself in a shawl, the water is boiling in a kitchen in Paramytha. And suddenly, I am in France and the grey day is quickly and quietly coming to an end behind the bare black branches of the forest. And then, it is as if Cyprus, Limassol, Paramytha had all just been part of some faraway dream.

- Andrea

Yesterday, we drove to Paphos to visit of the Tombs of the Kings, a major archaeological site and necropolis for the wealthy and powerful of the late BCs.

From the distance, we could see the white-washed city sprawling along the blue Mediterranean coast. Smaller than Limassol, but also hillier, I discovered Paphos as a place of contradictions.

Angular buildings from the 90s or early 2000s dot the long coastline. Here and there, there were some more contemporary structures mixed in. Elevators connect the lower part of the city, which we quickly discovered was all resorts and holiday rentals, with the old town that was constructed up on the hills.

A cross between charming and desolate, the old town managed to be a sort of lively ghost town. We stopped by a taverna that was full of people and live music, but the neighboring streets still felt hollow and empty, somehow. Freshly painted shops looked as if they were just about to open for the first time, while right next door the other buildings appeared to be crumbling. The minaret of a grey-stoned mosque nearby rose into the sky.

On the big roads, we witnessed cars fighting for space around rotundas, and it seemed suddenly like that’s where everyone was (if not in a taverna): in their cars, going somewhere.

From a first glance, it would be impossible to guess that this all lies on top of porous limestone and monumental ancient ruins.

The huge stone cut niches and temples we visited at the Tombs of the Kings were once filled with precious Hellenistic or Ptolemaic sarcophagi and treasure. Now, they house pigeons, native to this region, along with the recently arrived Asian hornets. The empty tombs house a damp and dusty darkness too, it’s an emptiness that feels dense. Uncanny in its weight.

What fascinates me the most about visiting archaeological sites is how the experience deconstructs a sense of normalcy; something that can also happen with intellectual discoveries. I have experienced this first-hand in the classroom, while studying history, astronomy, or literature. But at a site, the deconstructiong of normalcy happens in a very physical way. Suddenly, I am standing at the edge of this hole in the ground, and I see doric columns below me, rising up as if holding up the rock and ground that I stand on.

To borrow a cliché, my perspective is shifted, literally. The usual rules of the game, on how to interact with a building or a space, are challenged. As much as the exposure to different narratives through books and film and conversations serves to challenge our preconceptions, there is something about movement—moving through a space and experiencing distances, heights, and depths differently—that hits home. It’s a very visceral reminder of the vastness of pretty much everything: the planet, history, culture, microbiology, outer space, which is fun to encounter on a “small” island like Cyprus.

Ever since I took a history class on Salsa music and dance a few years back, I’ve been noticing how the concept of “embodiment” pops up from time to time. And if I really think about it, I had already begun to think about "embodiment" after my undergraduate capstone course on Cervantes' short stories, which feature some interesting body-centered themes.

This has been significant to me because I grew up very "mind" centered. It's interesting to think very deliberatively about what it means to be "in" a body or to be a body, especially in thinking about how movement can be an act of knowledge-making or knowledge-sharing (something we usually associate exclusively with "the mind"). And what about storytelling? I also find it interesting how controlling movement can be a powerful tool in the hands of authorities, and how encouraging certain types of movements can also foster collective myths—thinking of Youth Groups in Nazi Germany or cults that have their members do physical labor or specific types of sport. And well, there is a reason that "movement" is also used to describe social, cultural, political changes like the labor or the feminist movements.

Moving around Cyprus has been very interesting (especially without owning a car). And this visit to Paphos has definitely been a highlight of my time here. It has given me a lot to think about.

We concluded our latest mini-trip, daylight fading fast, at a curving pebbly beach, which myths tell is the birthplace of Aphrodite.

- Andrea

Today we are in Lofou, a small village located 20 minutes north of Paramytha. It is another dreamy place that has preserved its beautiful stone architecture. In the café-restaurant that we sit at, a calm and cool atmosphere gives peace. We are surrounded by books, ceramics, dried plants, wood, art, the blue sky, and a green garden.

I have Javier Darío Restrepo’s Pensamientos: Discursos de ética y periodismo with me, which I read from a beautifully and simply designed armchair. Pensamientos reminds me of home. Life feels joyful.

And yet, whenever I pull up a map, I am reminded that we are now just off the coast of Lebanon. Perhaps an hour-long flight from Gaza. If I zoom out, I notice that we are on the same longitude as Ukraine, we share the same time zone.

I was born surrounded by violence. In Bogotá, you are always on your guard, even if the city is safer now than what it used to be, and a whole lot safer than what other parts of Colombia are still like today. Being here now, in this idyllic village, the contrast feels stark.

During a brief period in my early adulthood, (outright) war between nations went from feeling unthinkable to almost inevitable. I know this isn’t true, violence and injustice have been and continue to be ever-present. The turn of the century was incredibly bloody for Colombia with the "war on drugs." But it does feel that now there has been a broader mental shift: that before war and violence were somehow more unacceptable globally, and so different actors undertook violence in slyer and stealthier ways. Political discourse around military attacks and violent action was not so forthright. Some people may say, as has been said about Trump, “at least they’re being honest now, showing their true colors.”

However, I disagree. I think that the fact that a full-scale war was “unthinkable” for many people was a good thing. The fact that we have mental red lines is important, even if humanity does not always live up to these standards. To me, the goal should be to denounce and expose the ways governments, businesses, and individuals get around what is deemed just or right, and the ways in which hypocracy takes shape. We should hold leaders accountable for lofty speech promoting peace and tolerance, make them meet the standard, instead of giving in and making war and violence an “acceptable” and “inevitable” part of our everyday in the name of "honesty."

For a long time, I’ve felt a natural pull towards pacifism. However, I understood well the people who critiqued it, we need to defend ourselves from those who commit harm after all, don’t we? We need to be able to fight back, right? What’s the alternative?

While I don’t have any answers, I have realized I need to listen to that instinct that protests against violence, conflict, and war. It is an instinct that has been coupled with a life-long interest in literature and art that expresses and describes the ravages of systematized violence: from Primo Levi, Tim O’Brien and Harper Lee to Maryse Condé, Alain Resnais, and Isabel Allende. It was first the memoirs from Holocaust survivors followed by the accounts of the military dictatorships in South America and then the testimony of the brutality of slavery in the Caribbean that have over time constructed my conviction in justice, freedom, and accountability, but also at the same time, for nunca más.

“Never again” is always associated with World War II, but in Colombia, never again continues to be called for even as Colombians continue to suffer and die every day due to ongoing violence. Our “armed conflict” is unique in the way that the categories of victims and victimizer are not always so neatly separated. It is as the writer Rodolfo Celis Serrano describes in his autobiographic short text on life in the Usme neighborhood of Bogotá: there are things that he did while living under the threat of violence that still bring him shame and guilt. Celis was displaced from his home, a victim of the armed groups that took over the territory, and yet he himself complicates the category of “victim” by highlighting his own guilt. In Colombia, we have to reckon with reintegrating combatants and civilians of all types into peaceful communal living, while at the same time trying to balance this with the pursuit of justice and accountability.

And there are so many Colombian thinkers, artists, and activists that have been working through the inherent paradoxes of prolonged systemic violence for years.

One of them was Javier Darío Restrepo, who I am currently reading. For my next log entry, I want to reflect on Restrepo’s writing along with the work of Jean Giono, another author who I also read and rediscovered this month.

Their writing has given me much to think about what peace means, as real action and not just a “utopian” concept. In their writing, I’ve found that same visceral rejection to war and violence that I feel—that war is senseless at its core, even with all the justifications that we try to dress it up with. In their writing, I’ve also confirmed that this rejection of war does not entail sacrificing strong convictions about rights and wrongs, it doesn’t equal apathy or “neutrality” in the face of cruelty, injustice, and inhumanity.

“El carácter del conflicto, su prolongación en el tiempo, la complejidad y multitud de los elementos en juego, el constante juego de la desinformación—que no es accidental sino parte de la táctica guerrera—, crean una atmósfera de confusión tal que la gente muere todos los días sin saber por qué muere”. – Javier Darío Restrepo, Pensamientos (p. 221)

« Il faut sinon se moquer, en tout cas se méfier des bâtisseurs d’avenir. Surtout quand pour battre l’avenir des hommes à naître, ils ont besoin de faire mourir des hommes vivants. » – Jean Giono, Refus d’obéissance (p. 14)

- Andrea

Only 24 hours ago we were there: tucked away in the tight valleys of the Troodos (Τρόοδος) mountains, traversing twists and turns under a brilliant blue sky and the gaze of tall pines. Villages hung from the mountainside, and one of these was Kalopanagiotis (Καλοπαναγιώτης).

Of the high highs and low lows that have characterized my first few days on Cyprus, Kalopanagiotis is literally and figuratively a very high high. The drive up from the southern coast into the mountains offers views that words do little justice to. Near Mount Olympus, the highest peak of the island, the view of the northern coast appears, and Cyprus suddenly feels small again, like when seen on a map for the first time. It is a unique feeling to reach a mountain peak and to be able see the physical constraints that the sea places on land. It’s so different from the huge, continental places I grew up in that felt boundless.

I first discovered this feeling of "boundedness" in Guadeloupe, which despite its very small size on the map felt bigger than Cyprus. I think it probably is, given the way maps distort landmasses. In any case, I still remember that feeling, on my first visit to Terre-de-Haut in the archipelago of Les Saintes, when I climbed up to the highest peak and realized that I could see the entire island from there, all around me. A few months later, I re-encountered "boundedness" in Saint Cloud. From the slopes of the Soufrière volcano, I looked out and down onto the coast on which I lived, walked, and worked everyday. While the view of the sea provides a sense of vastness that is familiar to me, seeing the long but limited coast so perfectly drawn out made the feeling of boundary visceral.

But back to Kalopanagiotis, which meant to dive back down into the earth after circling the peak of Mount Olympus. Kalopanagiotis hugs the curve of a valley that cradles a small creek lush with vegetation. Now, instead of looking down, I found myself looking up a lot, at the peaks, the sky, the buildings and streets above us. The awe of the mountain peak had given way to the intimacy of the valley.

Despite the smallness of the village, it felt like there were not enough hours in the day to stroll through its narrow roads and river paths, once, twice, thrice. Kalopanagiotis is penetrated by history, with its Byzantine artwork and archaeological remains of monasteries, baths, and water mills. At the same time, local businesses are vibrant and include a winery, artisanal stores, fusion restaurants and more. Nature, archaeology, art, and the culinary arts—I couldn’t ask for more.

But when I try to capture the wonderment that I felt, I am reminded how insufficient words often are. There is no list of attraction detailed enough to really capture that feeling.

I would have to resort to art, rather than a log entry (What’s the difference? Can’t anything be art? But there is a difference, I can feel that there is.), to piece together that joy of discovering someplace beautiful, new, and already nostalgic.

- Andrea

We arrived in Cyprus almost exactly one week ago. Today, I sit at a café in Limassol, looking out at the lively sunny street near the center of town, and I feel as if I had only just arrived. As if newly landed.

Like any change, moving always requires effort, usually new and unusual sorts of effort. After a lifetime of moving from here to there, I like to think that I have strategies in place to help me in these moments of transition. And yet, it can be hard, and it has been hard.

The countryside of a new country has special surprises, especially for city people, and I realize more and more that I am city person—despite my love for hiking and nature. Encountering sand flies for the first time, a drought for the third time this year, and challenges in transportation, all while coming down with a cold, is not too much fun. Even if we expected some challenges (like the transportation one), there's no way to sugarcoat the truth, it’s been tough.

I also realize how much I cherish self-sufficiency, which is to say my independence. Not being able to address challenges from the get-go due to feeling unwell and not knowing how things worked made me feel trapped.

And yet, things have slowly fallen into place, with some patience and initiatives to put things in order. Now, it feels like life is ready to begin again.

This experience made me reflect on some other challenging moves I've gone through, two of which were even more challenging. Moving to Paris, for one, and also Vieux-Fort in Guadeloupe (another island) tested me in more ways than one. Stockholm was also tough in the first three days, but overall, less tough than the first week of Paramytha. Even with those rough starts, I've yet to regret moving someplace new (even with new challenges that appear, like the COVID-19 pandemic while I was in Guadeloupe) and I hope this holds true for Paramytha, Limassol, and Cyprus generally.

- Andrea

Today is our first full day back in Bogotá and this is my first log entry for Comma Directory. Today, I want to reflect a bit on how I got here, both literally and metaphorically.

We had a rough trip back from Sasaima, Cundinamarca. Two buses with aggressive drivers, getting dropped off in an unfamiliar part of the city, and then a taxi driver who fell asleep at the stop light (wishing him safety and rest). These are the realities of traveling and living in Colombia, and even more so for most Colombians living day to day, struggling to survive.

For years, my family undertook this pilgrimage from Bogotá to Sasaima, and under much rougher conditions than we did. And despite of it all, visiting my great-grandparents’ farm was one of the familiy's happiest moments of the year, for as long as it lasted.

I had never been to Sasaima before, by the time I was born the voyages had ceased, my great-grandfather had already passed away.

Being able to finally go to a place that meant so much to everyone and that I have heard about since childhood was very special. Eating almojabanas at the town square, going to the plaza (market) for lunch, hiking through the surrounding mountains, eating fresh mandarinas on the trail, and meeting kind people who love their town and are proud of the land—it was a wonderful parenthesis, a welcomed contrast from the grittiness of Bogotá.

But even with all its pollution, the crime, the poverty, and the painful memories embedded into these mountains, coming back to Bogotá is coming back home. This month, I’ll leave Bogotá again and I am not sure exactly when I’ll be back—like so many of the other times I've departed, but it never stops being painful. I am excited about what is to come, it is beyond my wildest dreams, life that is. It has been that way during the past ten years. Full of new beginnings, new opportunities, but those beginnings always come paired with goodbyes and (hopefully) see you laters. A "see you later" is always an act of faith, and I am by nature faithless.

I see logging as more than a recollection of important events or thoughts, but as a way to digest and accept that duality, so integral to life. Whether one travels or not, we are all constantly starting and ending. Moments, books, trips, meals, tasks, conversations.

Before Comma Directory I have been logging in journals, the analog way. However, I rarely keep my journals around and I almost never have wanted to re-read my entries. Too self-conscious of my own writing, unfettered and unedited. However, recently I have made the effort to keep and complete the same journal, and also keep two additional analog logs on books and films. These logs are from the Rey Naranjo Editorial House, which is part of Bogotá’s very vibrant artistic scene. Their design is quite nice, they are compact and portable, and there’s a bit of humor and character infused into them. I’ve also managed to keep an agenda for the first time, which I bought at the beginning of the year in Oaxaca, that has also served as a nice writing space. More on writing next time.

- Andrea