Thirteen ways of looking at a portal | A review of Debbie Urbanski’s Portalmania

Debbie Urbanski’s new collection Portalmania is a metatextual tangle of science fiction, fantasy, and horror where portals don’t offer escape so much as expose the fractures beneath family, love, and identity. Her characters navigate asexuality, neurodivergence, and the quiet violence of domestic life against an uneasy backdrop of porous reality. At any moment a portal might appear, or a mutation might take hold, or, a wife might sell her daughter to a witch to assassinate her husband. Nothing is stable in Portalmania.

There are nine stories in Portalmania. Or maybe there are ten stories. Or eleven. Or maybe thirteen. If there are thirteen stories, maybe I could riff on that Wallace Stevens poem for my review titles (that would be too fucking precious and obnoxious though, wouldn’t it).

There are nine or ten or eleven or thirteen discrete “stories” in Portalmania, depending on how you want to count or what you want to count as a discrete story. But this need to count, or, more precisely, to pin down what-something-is-and-is-not, runs counter to the spirit of Portalmania, whose heroes push back on the definitions that are literal placeholders, linguistic lines that bind identities.

Perhaps the biggest through-line of the nineteneleventhirteen stories in Portalmania is the big ole question: What is love? In the story “How to Kiss a Hojacki,” a character puts the problem succinctly, writing a note to her husband: “We need to redefine love.

The opening story, “The Promise of a Portal,” helps to establish a realistic world punctured by magical sci-fi. In “Promise,” we come to understand portals as personal escape hatches away from the humdrum domesticity of family life. “I think you can love people–children, mothers–and still want to leave them,” the hero of the story muses. These same portals pop up throughout the collection, creating continuity so that the nine (or are we saying thirteen? I misremember) stories here read more like a loose, discontinuous novel.

The second story, “How to Kiss a Hojacki,” also introduces a sci-fi conceit that repeats in the collection. In this story women transform into “Wonderfuls” — “Hojackis,” “Smith-Smiths,” or “Tangers” — asexual beings who must fight for their autonomy against a reactionary Trumpian politician who campaigns on interring them in camps.

“Hojacki” hovers around the viewpoint of a husband who is becoming increasingly resentful and sexually frustrated with his changing wife. He is unwilling to even try to redefine love: “having sex is how people love each other,” he contends. “Hojacki” is most fascinating when set in context against the stories at the back end of Portalmania, which deal far more directly with themes of asexuality, sexual coercion, and marital rape. While it would be a stretch to say Urbanski depicts the husband sympathetically, her rendering is nevertheless nuanced enough to be later deconstructed in far more visceral detail in stories like “The Dirty Golden Yellow House,” “Hysteria,” and “Some Personal Arguments in Support of the BetterYou (Based on Early Interactions).”

“The Dirty Golden Yellow House” is the strongest piece in Portalmania. It rewrites “How to Kiss a Hojacki” (and reimagines Charlotte Perkins Gilman’s “The Yellow Wall-Paper”) from the perspective of an asexual writer trapped in a marriage marked by marital rape and emotional coercion. “Yellow House” combines elements of fairy tales and Gothic horror with the more prosaic forms of the essay and the internet forum to yield a harrowing story. “Yellow House” also quickly registers as a metatextual tale, a self-deconstructing narrative that pauses early to take would-be critics to task:

Certain reviewers and readers have already started complaining about my recent stories, both their thematic similarities and their very specific view of relationships. I have examples. From one reviewer: Other than the overt political addition to the obvious social metaphors which helps extend this to novelette length, this [one of my stories] is exactly like the same author’s [another one of my stories] in being an overlong underplotted offputtingly narrated story of a repugnant asexual wife and a repugnant husband and their repugnant relationship. From another reviewer: It [one of my stories] is probablsending a message about something—menopause maybe?… I have no clue what the ending is supposed to mean.From a reader: My takeaway is that the story [one of my stories] was an exercise in catharsis for the author, and has no real value as a morality tale beyond—

My past self slams her (our?) body against the window glass. Has she not been clear enough. Here is what she expects in my writing: revenge, on me, on him, on them, on the structure of the story itself, and if I ever consider not placing her at the bloody heart of whatever I write, she will do this to me. She acts out what she will do to me. There is so much blood.

Angry, self-aware, and emotionally scorching, “Yellow House” nevertheless offers sparks of mean humor. The narrator observes that her “neighbors staked colorful rainbow signs into their front yard: WE BELIEVE LOVE IS LOVE AND KINDNESS IS EVERYTHING.” While the sentiment of the sign might be progressive, the tautology “love is love” is reductive and unhelpful in a book where redefining what love is is the (de)central problem. 

Another highlight of the collection is “LK-32-C,” a triptych of stories about a troubled child’s fantasy world. (We might count “LK-32-C” as three stories, not one; each section has its own title.) The narratives in “LK-32-C” seem to run in concurrent yet divergent directions, where fantasy punctures reality or vice versa. In one such topsy-turvy moment, a distraught mother dreams up a magical totem of familial security: “if anyone questioned whether or not there was some love here, she could have pointed to that sphere.”

And again, in “The Portal,” fantasy punctures reality and metatextuality punctures the narrative. Our narrator interrupts building her fantasy world to tell us that,

I do realize that, as an author, I’m not supposed to let my other worlds become utopias. At least, that was one successful writer’s advice to me when I told him I was working on this story. He explained that when portal worlds are utopias, it’s like a flashing neon sign that says lazy writing. If we want such fantastic places to be believable (and who doesn’t want their writing to be believed?), they have to possess a substantial dark side.

Our author-hero’s rejoinder points out that the dark side is the absence of the utopia: “What if I’m trying to create an untroubled and pleasant world that might haunt someone for as long as they could remember it?” We’re always looking for that perfect portal.

Not everything in Portalmania works. “How to Kiss a Hojacki” has a great premise but its collapse into a political satire is dissatisfying. “Long May My Land Be Bright” is the weakest link in the collection. Its central conceit is that there are literal rifts in the USA, which create two separate antithetical political-cultural realities. It’s not that I’m not sympathetic to the sentiment here, it’s just that I think the metaphor should be pushed even further, to more absurd places.

I’m also not sure how I feel about Urbanski’s decision to include a tenth chapter in her book titled “Story Notes.” By the time I got to the (ostensibly)-last story “The Portal,” I was having a really hard time keeping all the New Criticism, death-of-the-author, grad-school reading training stuff out of my head. With its constant metatextual interruptions and its deeply– personal themes, it became very, very difficult not to read Portalmania as in part a work of autofiction. So the notion of “Story Notes” both intrigued and repelled me. Here is how “Story Notes” begins:

One of the indisputably vital roles of the modern reader is to tease out what is autobiographically true for the fiction writer versus what that writer made up in their stories. What is fiction after all if not a porthole into the author’s private life? So allow me to get this out of the way: Everything you’ve read in Portalmania (or will read, depending on your preferred order) actually happened to me. The portals, the lack of portals, the witches, the monsters, the ghosts, the murders, the space travel of beloved family members—every story in this collection is a factual account of my own experience. And now that you know this, I can spend the remaining space of these notes discussing whatever I want.

And I suppose she does discuss whatever she wants in the notes.

If we are counting “Story Notes” as a story, there are ten stories in Portalmania. If we keep reading after “Story Notes,” there is a final piece, “Coda” an unlisted hidden track of sorts. I love the decision to put this last, brief, and strong piece after “Story Notes.” “Coda” revisits the themes of Portalmania and concludes by pointing to “a terrifying and wide-open future,” which is what I suppose we can all expect as we fumble toward our own redefinition of love, storytelling, and escape. Good stuff.

Plumber’s Shop Studio, Essendon — Charles Bush

Plumber’s Shop Studio, Essendon, 1938 by Charles Bush (1919-1989)

Mass-market Monday | Gabriel García Márquez’s No One Writes to the Colonel

No One Writes to the Colonel and Other Stories, Gabriel García Márquez. Translation by J.S. Bernstein. Avon Bard (1973). No cover artist credited. 220 pages.

Another beautiful Avon Bard Latin American series cover that fails to attribute the cover artist. The “other” stories that supplement the titular novella are García Márquez’s 1962 collection Los funerales de la Mamá Grande. When I picked this up I fully expected the translator to be Gregory Rabassa, who did several of García Márquez’s major works, along with many, many of the other Avon Bard LA titles. But it’s J.S. Bernstein; as far as I can tell, this is their (his? her?) most famous translation. (Maybe Rabassa was doing a Richard Bachman thing.)

Continue reading “Mass-market Monday | Gabriel García Márquez’s No One Writes to the Colonel”

Illustration for Lilus Kikus — Leonora Carrington

Illustration for Elena Poniatowska’s children’s novel, Lilus Kikus, c. 1954 by Leonora Carrington (1917 – 2011)

Sunday Comix

Krazy Kat, 30 Jan. 1927 by George Herriman

Girl Seated on the Ground beside a Tall Table — Charles Blackman

Girl Seated on the Ground beside a Tall Table, c. 1955 by Charles Blackman (1928-2018)

“Crates, Cynic” — Marcel Schwob

“Crates, Cynic”

by

Marcel Schwob

translated by Lorimer Hammond

from Imaginary Lives


Born at Thebes, he was a disciple of Diogenes and he also knew Alexander. From his father, a wealthy man named Ascondas, he inherited two hundred talents. Then one day, while attending a tragedy by Euripides, he beheld a vision. He saw Telephy, King of Mysia, dressed in beggar’s rags with a basket in his hand. So Crates stood up on his feet there in the theatre, declaring he would give the two hundred talents of his inheritance to all who wanted the money. Henceforth, he said, the garb of King Telephy would suffice him. Shaking with laughter, the Thebans troop before his house where they found him laughing even louder than they. After throwing all his money and furniture out of the windows he took up a plain cloak and leather sack and went away.

He went to Athens. In that city he spent his days walking the streets and his nights crouching against dirty walls. He put the doctrines of Diogenes into practice, all except the barrel. Crates thought even the barrel a superfluous dwelling. For a man, he contended, is neither a snail nor a Bernardine hermit.

He lived stark naked in the filth of the streets, filling his sack with dry crusts, rancid olives, and fish bones. He called the sack his city, a city without parasites or courtesans, he said, but a fine storehouse of thyme, garlic, figs, and bread for its king. So Crates carried his kingdom on his back and it fed him.

Though he never took part in public affairs, he never criticized them. He launched no insults nor did he approve this trait in Diogenes. Diogenes would call out, “Men, come to me!”, then rap them with his cane when they came, saying, “I called for men, not excrements!”

Crates was kind to men. He reproached them with nothing. Sores and wounds he knew, and his greatest regret was that his body were not supple like a dog’s so that he might lick them. He also deplored the necessity of nourishing himself with food and drink, for man, he thought, should be sufficient unto himself, asking no aid from the world. At any rate, he never hunted for water to wash in, being content to scratch himself against the walls after seeing how the asses did it. He seldom spoke of gods or questioned them. What difference did it make, said he, if there were gods or none, knowing as he did how little they could do for him. At first he reproached these divinities with having turned men’s faces toward heaven, thus depriving them of the faculties enjoyed by animals on all fours. Since these gods have decided that we must eat to live, thought Crates, they might better have turned our faces to the earth where food is, instead of twisting them up in the air to graze on the stars.

Life was not kind to Crates. His eyes grew bleary, exposed as they continually were to the acrid dusts of Attica, and an unknown skin plague covered his body with sores. While he scratched himself with his uncut nails he observed the twofold profit, as he called it, of wearing down these nails to their proper length while relieving his itch at the same time. He let his hair grow in a neglected mat on his head to protect him from the rain and sun.

When Alexander came to see him he flung no sharp gibes at the conqueror whom he considered merely as one with the spectators, acknowledging no difference between king and crowd. Crates no longer formed opinions about the great. Only men interested him, men and the problems of living his life as simply as possible. Diogenes with his chiding made Crates laugh no less than the pretensions of moral reformers. Holding himself infinitely above such sordid cares, he transcribed the maxim from the Delphian temple to read, “See Thyself”, and the idea of any knowledge whatsoever he thought absurd. He studied his bodily necessities, nothing more, striving always to reduce them to their simplest terms. Dog-like, Diogenes snapped at life, but Crates lived as the dogs lived.

He had a disciple named Metrocles, a wealthy young man from Marona. Hipparchia, sister of Metrocles, fell in love with Crates. Beautiful and aristocratic as she was, she was certainly the smitten one for she sought the cynic out. It seemed impossible but it was true, and nothing could turn her from him, neither his filthiness, nor his poverty, nor the horror of his public life. He warned her how he lived in the streets like a dog, scrambling for bones in the stench of gutters. He warned her further. If she came to him, he said, nothing of their life together should be hidden. He would want her publicly whenever desire prompted, as the dogs do among dogs. Hipparchia heard all. She declared she would end her own life if her parents interfered, so they let her go. She left the village of Marona with her hair unbound, a single ragged garment covering her nakedness. From that day she lived with Crates and dressed as he dressed. It has been said that she bore him one child, and that the child was named Pasicles, though nothing authentic can be found of that incident.

Hipparchia was kind to the poor. Compassionate, she soothed the sick with her hands, cleansing their bloody wounds without repugnance. To her men became as sheep are to sheep or dogs to dogs. When nights were cold she and Crates slept close to other poor folk, sharing the warmth of their bodies. From the beasts they learned the wordless kindnesses of beasts. When men approached they held no
preferences… they were men and that sufficed.

We know nothing more of Crates’ wife; we are not told when she died or how. Metrocles, her brother, admired the cynic and imitated him, but Metrocles lacked tranquillity. Troubled continually by a flatulency he could not control, he resolved upon suicide. Learning of his ailment Crates went to him after first eating a quantity of lupine. When Metrocles confessed himself no longer able to support the disgrace of his infirmity, the cynic showed his disciple how all men are submitted by nature to the same evil. Upbraiding him because he had dared to be ashamed of others, Crates led Metrocles away and they lived long together in the streets of Athens, Hipparchia undoubtedly beside them. They talked little but were ashamed of nothing. When they lapped water from a puddle with the dogs the dogs respected them. They must have fought together over scraps of food, though the biographers fail to mention it. Crates died old, we know. We know he ended his days squatting among bales of goods in a shed belonging to a shopkeeper from Pirus, and that he finally refused to move from that spot even to pick up scraps of meat. We know he was found there one day starved to death.

Reading — Ishikawa Toraji

Reading, 1934 by Ishikawa Toraji (1875-1964)

“A Man Who Writes” — Russell Edson

“A Man Who Writes”

by

Russell Edson


A man had written head on his forehead, and hand on each hand, and foot on each foot.

His father said, stop stop stop, because the redundancy is like having two sons, which is two sons too many, as in the first instance which is one son too many.

The man said, may I write father on father?

Yes, said father, because one father is tired of bearing it all alone.

Mother said, I’m leaving if all these people come to dinner.

But the man wrote dinner all over the dinner.

When dinner was over father said to his son, will you write belch on my belch?

The man said, I will write God bless everyone on God.

Museum — Edith Rimmington

Museum, 1951 by Edith Rimmington (1902-1986)

By Her Hand — Jesse Mockrin

By Her Hand, 2025 by Jesse Mockrin (b. 1981)

Sunday Comix

From “Lost in the Andes!” by Carl Barks, Four Color Comics #223, 1949.

Woman Reading — Agnes Goodsir

Woman Reading, c. 1915 by Agnes Goodsir (1864-1939)

I knew that the American Empire in which I lived was approaching its imminent end, but I could not quite believe it | William T. Vollmann reports from Ukraine in “Drones and Decolonization”

William T. Vollmann has a new essay in Granta. “Drones and Decolonization” is reportage from the Russia-Ukraine war, but in typically Vollmannesque fashion the essay is also about a lot of other things (Joseph Roth, Isaac Babel, language and names, food, monuments, etc. — at one point Vollmann editorializes on his own habits to let his projects swell: “all Granta had commissioned was 5,000 words, and I would exceed expectations by submitting 40,000 words, which they would only be able to cut down so much”).

Here is the opening of the essay:

Some of her was Austria once, and part of her had been Poland. Starved and tortured by Stalinists into Soviet Republichood, then raped by Hitler’s Reich, she finally became some version of herself, but then V. Putin thought to annex her back into another empire: Re-Russify her! Give it to her good and hard, then beautify the corpse with a mask of iron!

Her de-Russifiers fought back, and not only with drones and artillery: Amputate the occupier’s monuments! Ban his writers, no matter how long ago they lived; rename his streets . . . ‘Little Father is no more,’ cried that Ukrainian, Russian, Polish or maybe Austro-Hungarian writer Joseph Roth. ‘Where is the czar? . . . What sort of world is this? A crooked world!’

I went to help her in my helpless way, with journalistic good intentions which sorrowed into love. From Berlin to Vienna I went, and then through the Czech Republic’s golden-red forests, which here and there burst into ultra-yellow blazes beneath an ever-darkening silver sky. I glimpsed long, gentle slopes of well-mown or -grazed green grass and I saw decrepit towns; then it was afternoon among Poland’s boarded-up brick buildings, with crew-cut young men lounging in packs while wearily beautiful old women dragged home heavy shopping bags. Passing through the town of Liszki I spied a church steeple graying in the twilight, and long after dark came the final border.

And I can’t help but share these lines from Vollmann’s conclusion (I do not think they constitute a so-called spoiler), which point out that our murder drones will one day come home to roost:

I knew that the American Empire in which I lived was approaching its imminent end, but I could not quite believe it. All those drones our corporations pimped out, when would they come to us to spread terror, agony and grief?

Odesa, photograph by William T. Vollmann

Manuel Mujica Lainez’s Bomarzo (Book acquired, 14 July 2025)

I’m always intrigued by any NYRB fatty that shows up at Biblioklept World Headquarters, and Manuel Mujica Lainez’s 1962 novel Bomarzo (translated by Gregory Rabassa) has especially piqued my interest. The back of this edition features praise from Roberto Bolaño:

[Bomarzo] is a novel that will make any reader happy…. It’s a novel about art and a novel about decadence, about the luxury of writing novels and about the exquisite uselessness of the novel…. And of course it’s also a novel to be read aloud, with the whole family gathered around.

I’d heard of the novel a few years ago, but hadn’t been able to track down a used copy, so it’s great that it’s back in print. Here’s NYRB’s description:

Pier Francesco Orsini, duke of Bomarzo, created a park of monsters in which the nightmares of the Renaissance are preserved, set in stone yet still writhingly alive. In Bomarzo, Manuel Mujica Lainez—one of the great Argentine novelists of the twentieth century—re-creates the dark and legendary duke as a brilliant memoirist recalling the trials and travails of his sixteenth-century life from a modern point of view (Freudian psychoanalysis and Lolita both put in an appearance) while ensconced in a city that sounds suspiciously like Mujica Lainez’s own Buenos Aires.

Bomarzo is a historical novel in the grand manner, a first-person portrait of an aristocratic hunchback bullied by his family and determined to prove a villain (a portrait so convincing that Edmund Wilson assumed it to be fact). It is also, of course, a commentary on such historical fictions. But above all it’s an immersive story told in a sumptuous style—a bit as if Proust were rewriting one of Poe’s Italian tales—as Gregory Rabassa’s translation (out of print for many years) conveys beautifully.

Sunday Comix

From “The Paradox Man, Ch. 2” by Barry Windsor-Smith, Storyteller, 1996

Drinker — Bill Hay

Drinker, 1989 by Bill Hay (b. 1956)