Querying myself, I ask what do I mean by “autoethnography? First, here is what I mean by “ethnography” with respect to the work of Charles Olson. During his stay in the Yucatan, Olson practiced a kind of ethnography that recorded cultural differences and deep similarities between self and other. In his view, necessarily partial, the Mayan sensibility may have declined from what it once was, but it also remained evident in how the Mayans’ carried their bodies. A problematic lesson about the self in action is crystallized. Such lessons are often the result of ethnographic inquiry. Problems of transference infiltrate possibilities of truly knowing the other. This set of problems is what I mean by autoethnography. It seems to me that all of Maximus is an investigation into the nature of self or ego as a phenomenon that arises in the interactions between the one and the many, the body and the city, the moment of apprehension formed by the in-swirling of cosmic and historical forces.