JUNE MONTHLY: In Solidarity with the Palestinian Poeple
Nearly a year after the October 7 Hamas terrorist attack and Israel’s subsequent escalation of a decades-long project of state-sponsored genocide of the Palestinian people, Gaza continues to face deadly bombings and attacks from Israel. According to Gaza’s Health Ministry, the death toll of Palestinians is in the tens of thousands, with no sign of Israel relenting.
In response to the death and destruction in Palestine, Barricade and Four Way Review joined together to raise the voices of Palestinian poets and others from around the world standing in solidarity with them. While we stand fervently against Anti-Semitism, we also resist its false equation to anti-Zionism; we equally condemn Islamophobia, anti-Arab racism and xenophobia, and imperialism, all of which function together to murder and oppress the poor and working classes and to legitimize expropriation and forced displacement.
The poems you will read here have been previously published in Barricade and represent a desire to use our platforms to uplift and disseminate translations from and in solidarity with Palestinians. Barricade shares contributions on its forum Ramparts, a makeshift oppositional online space founded on the basis of urgency and necessity; Four Way Review has compiled a selection of Ramparts posts here, with the aim of expanding the reach of these writings and giving them a more permanent home.
Four Poems, Olivia Elias (trans. Jérémy Victor Robert)
SLUMROYAL, Yahya Hassan (trans. Jordan Barger)
Urgent: News of the Death of Hiba Abu Nada, João Melo (trans. G. Holleran)
- Published in Monthly, Poetry, Translation
ECOPOETRY FROM JAPAN with Ryoichi Wago and Rumiko Kora, trans. Judy Halebsky & Ayako Takahashi
TRANSLATOR’S INTRODUCTION
by Judy Halebsky
THREE POEMS
by Rumiko Kora, trans. Judy Halebsky & Ayako Takahashi
FOUR POEMS
by Ryoichi Wago, trans. Judy Halebsky & Ayako Takahashi
- Published in home, Monthly, Translation
INTRODUCTION TO KORA RUMIKO & WAGO RYOICHI by Judy Halebsky
THREE POEMS
by Rumiko Kora, trans. Judy Halebsky & Ayako Takahashi
FIVE POEMS
by Ryoichi Wago, trans. Judy Halebsky & Ayako Takahashi
This folio shares recent translations from two Japanese poets, Kora Rumiko (1932-2021) and Wago Ryoichi (1968-). Kora’s poems are from the second half and 20th century, and Wago’s were written following the 2011 earthquake, tsunami, and nuclear meltdown that devastated his home region. Writing in different times and from different perspectives, these poets overlap in that their writing draws attention to environmental degradation and inequality while simultaneously voicing a strong sense of place.
Kora was born and raised in Tokyo. Her childhood was shaped by the Second World War and the devastation of the Tokyo fire bombings that she witnessed as a thirteen-year-old. In the changes of the post-war era and the rapid industrialization of the 1970s, her neighborhood grew from a small community to a bustling urban area. Her writing speaks against capitalism and colonialism. At a time when many Japanese writers were influenced by European literary forms, Kora looked toward writers from Asia and Africa, all while drawing inspiration from mythology, envisioning matriarchy, and speaking to the harms and costs of nuclear weapons and nuclear power.
These themes are evident in her poem, A Mother Speaks, which is set within the Noh play A Killing Stone (Sesshôseki). Noh is a somber, serious theatre tradition that has been in living practice for more than six hundred years. Plays often have themes of connecting the dead with the living and of vanquishing evil spirits. A Killing Stone references the legend of the fox spirit and Lady Tamamo’s attempt to use her supernatural power to kill the emperor. As the story goes, her plans fails and her spirit is relegated to a stone that kills any living thing that passes over it. Kora’s poem envisions Tamamo’s power, fertility, and the potential of transformation, offering an embodied, feminist perspective on the Noh play and the legend more broadly.
Wago is a high school teacher and has lived in Fukushima prefecture his whole life. In March 2011, when the Fukushima Daiichi nuclear powerplant failed, he did not evacuate, but sheltered in place in his apartment in Fukushima City, 50 miles away from the powerplant. He started a Twitter feed of thoughts and observations, which soon had thousands of followers. Pebbles of Poetry 1, from Macrh 16, 2011, marks the very beginning of his posts and the moment when people were just becoming aware of the radiation leaks. On several occasions, Wago visited areas inside the evacuation zone, a 12-mile radius of the power plant. He wore a protective suit and a radiation monitor. His poem Screening Time was written after one of those visits. Wago’s writing addresses environmental degradation with an ecopoetics that not only explores the human toll of this catastrophe, but also includes the perspectives of cows abandoned in the fields; the fruits and crops left to waste; the once vibrant towns that now stand empty; and the soil, the ocean, and the air.
January 7, 2021, is one of a series of poems that Wago wrote marking ten years since the nuclear meltdown. It voices a more composed perspective on the memories and experiences of his earlier writings. It opens with a description of flying above the evacuation zone and includes a conversation with a dairy farmer forced to evacuate the area and abandon his herd. The poem integrates quotes from Wago’s twitter feed on March 22, 2011 in the first days following the meltdown; contextualizing, in this way, the original posts, integrating them with images and details to create an immersive sense of presence. Much of Wago’s work is dedicated to restoring Fukushima prefecture, not just in terms of environmental restoration, but also of the culture and lifestyle of the region and the well-being of future generations.
Ayako Takahashi and I have translated these poems collaboratively, working together weekly over video chat since 2017. Ayako tends to favor a more literal translation, while I am often most concerned that the translations work as poems. Our hope is that we have landed someplace in the middle, maintaining with fidelity the vitality of the original works.
- Published in Interview, Monthly, Translation
FOUR POEMS by Ryoichi Wago, trans. Judy Halebsky & Ayako Takahashi
Wago, Ryoichi. Since Fukushima. Trans. Judy Halebsky & Ayako Takahashi. Vagabond Press, 2023. Print.
Purchase the book here.
Screening Time
November 26th, 2011
—exiting the restricted area, a 20 km radius of the power station
screening palms
screening the back of my hands
screening with my hands up
screening with my hands down
screening over my head
screening the back of my head
screening the sole of my left shoe
screening the sole of my right shoe
screening my entire body
screening what is outer space
screening what is a hometown
screening what is life
screening what is radiation
to us
what is most precious
what cannot be measured
You
(no date)
precious
you
what are you
doing now
you are me
I am you
from the obsidian depths of night
it’s you I am thinking about
and for me
from me
you
I won’t give up on
for you
I won’t give up
JANUARY 7th, 2021
I swooned
reeled
reeling.
it was spring, one year after the disaster.
I boarded a helicopter and traveled into the restricted zone,
the 20 km surrounding the nuclear power station,
high above, looking over the land below.
from a perfectly kept beach,
we crossed into the forbidden sky,
as though we were trespassing.
the land left just as it was that day.
huge, concrete wave-breaks strewn on the beach.
houses, cars, and boats hit by the tsunami, scattered everywhere.
mud and stones spread across roads and fields, electric poles keeled over.
dogs chained at front doors and left behind….
time stopped.
no.
time doesn’t exist.
I remembered that.
dizzy. still now.
could be. the aftershocks.
which continue even now, I think.
the other day, I heard a story
from a dairy farmer living within 20 km of the power station.
“the cows were so hungry
there were teeth marks all through the barn and along the fences.
until the end, trying to find something to eat.
they wasted to skin and bones then fell over…”
*
“tomorrow, what will you be doing? tomorrow, like today, getting by. an aftershock.
tomorrow, what will you be doing? tomorrow, like today, standing here. an aftershock.
a local broadcaster says, now everyone has heard of Fukushima. if we can recover, it’s an opportunity for us, he says. we’re known all over the world. an aftershock.
we clung to hope. tried to be grateful. is there a reward? maybe. but.
our families and our roots are here. famous around the world? I’ll burn the map.
an aftershock.
it’s calm. the night air, radiation. an aftershock.”
(March 22, 2011)
PEBBLES OF POETRY
Part 1: March 16th, 2011, 4:23 am —March 17th, 2011, 12:24 am
Such a huge catastrophe. I was staying at an evacuation center but I’ve now pulled myself together and returned home to work. Thank you for worrying about me and encouraging me, everyone.
March 16th, 2011. 4:23 a.m.
Today, it is six days since the earthquake. My way of thinking has completely changed.
March 16th, 2011. 4:29 a.m.
I finally got to a place where all I could do was cry. My plan now is to write poetry in a wild frenzy.
March 16th, 2011. 4:30 a.m.
Radiation is falling. It is a quiet night.
March 16th, 2011. 4:30 a.m.
This catastrophe is so painful, and for what?
March 16th, 2011. 4:31 a.m.
Whatever meaning we can find in all this might come out in the aftermath. If so, what is the meaning of aftermath? Does this mean anything at all?
March 16th, 2011. 4:33 a.m.
What does this catastrophe want to teach us? If there’s nothing to learn from this, what should I believe in?
March 16th, 2011. 4:34 a.m.
Radiation is falling. A quiet quiet night.
March 16th, 2011. 4:35 a.m.
I was taught, “wash your hands before coming in the house.” But there isn’t any water for us to use.
March 16th, 2011. 4:37 a.m.
Relief supplies haven’t arrived in Minamisôma. I’ve heard that the delivery people don’t want to enter the town. Please save Minamisôma.
March 16th, 2011. 4:40 a.m.
For you, where do you call home? I’ll never abandon this place. It’s everything to me.
March 16th, 2011. 4:44 a.m.
I’m worried about my family’s health. They say that this amount of radiation won’t affect us very soon. Is “not very soon” the opposite of “soon”?
March 16th, 2011. 4:53 a.m.
Well, yes, there’s clearly a border between fact and meaning. Some say that they are opposites.
March 16th, 2011. 5:32 a.m.
On a hot summer day, I like to go to a beach on the Minami-sanriku coast. On that exact spot, the day before yesterday, a hundred thousand bodies washed ashore.
March 16th, 2011. 5:34 a.m.
In a quiet moment, when I try to understand the meaning of this catastrophe, when I try to see it clearly there’s nothing, it’s meaningless, something close to darkness, that’s all.
March 16th, 2011. 10:43 p.m.
Just now, while writing, I heard a rumbling underground. Felt the tremors. I held my breath, kneeled down, and scowled at everything swinging. My life or this tragedy. In the radiation, in the rain, no one but me.
March 16th, 2011. 10:46 p.m.
Do you love someone? If it’s possible that everything we have can be lost in an instant, then all we need to do is to find some other way not to be robbed by the world.
March 16th, 2011. 10:52 p.m.
The world has repeated both its birth and death, sustained by some celestial spirit which defies all meaning.
March 16th, 2011. 10:54 p.m.
My favorite high school gym is being used as a morgue for unidentified bodies. The high school nearby, too.
March 16th, 2011. 10:56 p.m.
I asked my mother and father to evacuate but they couldn’t stand to leave their home. “You should go,” they said to me. I choose them.
March 16th, 2011. 11:10 p.m.
My wife and son have already evacuated. My son calls me. As a father, do I have to decide?
March 16th, 2011. 11:11 p.m.
More and more people are evacuating from this town. I know it’s hard to leave. You can do it.
March 16th, 2011. 11:39 p.m.
Having evacuated to a safe place, the young man, twenty-something, is looking at the monitor and crying, “Don’t give up on our dear Minamisôma,” he says. What’s the sense of things in your hometown? Our hometown now, overcome with suffering, faces distorted by tears.
March 16th, 2011. 11:48 p.m.
Again, big tremors. The aftershocks we were expecting finally came. I was wondering if I should shelter under the stairs or just open the front door. Outside, in the rain, radiation is falling.
March 16th, 2011. 11:50 p.m.
The gas is on empty. Out of water, out of food, out of my mind. Alone in this apartment.
March 16th, 2011. 11:53 p.m.
A long rolling tremor. Let’s place our bets, do you win or do I win? This time I lost but next time, I’ll come out fighting.
March 16th, 2011. 11:54 p.m.
Until now, we carried on the daily lives of generation after generation, we searched for happiness, sincerity, I think.
March 16th, 2011. 11:56 p.m.
My elderly neighbor gave me a box full of onions. He grew them himself. Sadly, I’m not much for onions. The box sits in the entryway, I stare at it silently. A few days ago, I was living my ordinary life.
March 16th, 2011. 11:59 p.m.
12 am. Six days since the disaster. A sick joke! Six days since and for five days, I’ve wanted this all to be fixed.
March 17th, 2011. 12:03 a.m.
In the kitchen. Cleaning up scattered, broken dishes. Aching as I put them one by one into the garbage. Me and the kitchen and the world.
March 17th, 2011. 12:05 a.m.
No night no dawn.
March 17th, 2011. 12:24 a.m.
Ryoichi WAGO (1968–) is a poet and high school Japanese literature teacher from Fukushima City, Japan. In 2017, the French translation of his book, Pebbles of Poetry, won the Nunc Magazine award for best foreign-language poetry collection. Since March 2011, his writing has focused on the ecological devastation of the areas affected by the Tôhoku earthquake, tsunami, and the nuclear meltdown of the Fukushima Daiichi power station. Choirs across Japan sing his poem Abandoned Fukushima as a prayer for hope and renewal.
Ayako Takahashi and Judy Halebsky work collaboratively to translate poetry between English and Japanese.
Ayako TAKAHASHI is a scholar and translator teaching at University of Hyogo in Japan. Her recent scholarship includes the books Ambience: Ecopoetics in the Anthropocene (Shichosha, 2022) and Reading Gary Snyder (Shichosha 2018). She has published translations of many American poets such as Jane Hirshfield, Anne Waldman, and Joanne Kyger, among others (Anthology of Contemporary American Women Poets, Shichosha 2012).
Judy HALEBSKY is a poet. She is the author of Spring and a Thousand Years (Unabridged) (University of Arkansas Press, 2020) Tree Line (New Issues 2014) and Sky=Empty, winner of the New Issue Prize (New Issues, 2010). She has also published articles on cultural translation and noh theatre. She is a professor of Literature and Language and the director of the MFA program at Dominican University of California. Ayako and Judy have been working together for several years and have previously published articles in ecopoetry and English language haiku.
- Published in Featured Poetry, Monthly, Poetry, Translation
THREE POEMS by Rumiko Kora, trans. Judy Halebsky & Ayako Takahashi
Alive, the wind
lifts seeds
and carries them away
spider eggs hatch and depart on the wind
over years the wind breaks down plants into soil
we are of the wind and all of our senses
the wind breathing
through us
Within the Trees, A Universe
-Sacred Forest of Kinabatangan, Malaysia
people listen to the trees speak
the trees heard the people
there is light in the woods there was darkness
both life and death
there are voices and so there was silence
within the woods a universe
within the trees a human becomes human
A Mother Speaks
After seeing the noh play, A Killing Stone, Sesshôseki
the play starts in Nasuno province
on the stage there’s a thick purple silk cloth
covering a stone that was dropped
over a field like a cracked rotten egg
a bird flies over the stone and drops
dead to the ground, any living thing, person
or animal that touches that stone dies
a village woman tells the story of this terrifying stone
it starts with her failed attempt to take the emperor’s life
which left her spirit captured within the stone
that now casts spells on the living
when the stone splits open
the village woman appears as a ghost
and the dead return hatching through the stone
pulsing with energy stronger than even the living
the woman’s blaring red rage steadies
and fades to a pale color
the stone again becomes an egg
the defeated become the victors
the lost become found the dead revive
she speaks, the years steal from us
we are robbed of our eggs and escape to the wilderness
we give birth to stone children
hold them in our arms warming the stone
abreast of the thieves who stole our eggs
her ghostly feet glide stamp the ground
a voice within the mask scolds us
echoing from another world
will you be ruled by this bearing always
Rumiko KORA (1932-2021) was a poet, translator, and critic born and raised in Tokyo. Her book The Voice of a Mask won the Contemporary Poetry Prize in 1988. She also wrote essays and novels and co-translated an anthology of poetry from Asia and Africa. She devoted herself to promoting women’s work and was instrumental in establishing the Award for Women Writers. Much of her writing focuses on identifying the struggles and contradictions of a female gender identity.
Ayako Takahashi and Judy Halebsky work collaboratively to translate poetry between English and Japanese.
Ayako TAKAHASHI is a scholar and translator teaching at University of Hyogo in Japan. Her recent scholarship includes the books Ambience: Ecopoetics in the Anthropocene (Shichosha, 2022) and Reading Gary Snyder (Shichosha 2018). She has published translations of many American poets such as Jane Hirshfield, Anne Waldman, and Joanne Kyger, among others (Anthology of Contemporary American Women Poets, Shichosha 2012).
Judy HALEBSKY is a poet. She is the author of Spring and a Thousand Years (Unabridged) (University of Arkansas Press, 2020) Tree Line (New Issues 2014) and Sky=Empty, winner of the New Issue Prize (New Issues, 2010). She has also published articles on cultural translation and noh theatre. She is a professor of Literature and Language and the director of the MFA program at Dominican University of California. Ayako and Judy have been working together for several years and have previously published articles in ecopoetry and English language haiku.
- Published in Featured Poetry, Monthly, Poetry, Translation
INTERVIEW WITH Ayesha Raees
Ayesha Raees’ fabulist and fable-like chapbook, Coining a Wishing Tower (Platypus Press Broken River Prize winner, 2020, selected by Kaveh Akbar), is composed of 56 prose-like blocks—give or a take a few half-fragments.
These prose-poems, which are whimsical, profound, vulnerable, and full of pathos, grief, and transformation, depict complex relationships between parents and child, religion and women, lovers and the beloved, wishers and wish-granters. There are three separate narrative strands, teleporting between Pakistan; New York City; Makkah; New London, Connecticut; as well as more abstract spaces, like a Desire Path, as well as Barzakh (which, the chapbook tells us, Google calls a “Christian Limbo”).
The first narrative involves House Mouse, who climbs and climbs until the “end of all possible height” and finds itself in a wishing tower which can grant all its wishes. House Mouse performs various rituals including the ritual of death—in which both House Mouse and the tower die. The second strand, taking place in a wooden house in New Connecticut, involves three characters: Godfish, a cat who is in love with Godfish, and the moon, who is also in love with Godfish. And finally, there is the more realist narrative strand, with a female speaker—a daughter and an immigrant—who seems to speak for Raees herself, and her own personal experiences with family, religion, migration and displacement.
She is interviewed here by Cleo Qian, previously published in Issue 25.
CQ: How did you come up with the characters of House Mouse, the tower, Godfish, the cat, and the moon?
AR: Each character in the book embodies, not always wholly or too literally, a person of importance from my life. The book itself was conceived the night that I found out my best friend, Q, was in an irreversible coma due to a (eventually successful) suicide attempt. The characters in the book are my own reckoning with the different facets of the deaths we face in our lives before our eventual, more literal, ends. But I did not want this book to be so linear or literal; I wanted it to tackle death in varying ways.
House Mouse represents every young immigrant. Immigrants must leave their “selves” or “homes” for a better future, which is the mirage of the “American dream”—which calls for outsiders to come in and fill the gaps of a decaying system. Asian immigrants also, in many ways, are pressed for success or “height” to obtain ‘value’ from a very young age.
As a poet, “House Mouse” is also a play on words. What happens to a common house mouse when it is without a house? What happens to a young immigrant when they leave their homes for the world’s seductions?
The wishing tower is a symbol of the Ka’abah but is also something of extreme physical height, an unreachable thing. “Coining” in the collection’s title reflects stoning—a visual gesture, with prayers or wishes. Godfish is a play on goldfish, but this character also represents another close friend of mine, A, who was another young immigrant who left home to America to pursue another life and was lost in a tragic way. And the cat and the moon are, at the end of the day, spectators, both holding power but choosing to practice it in different ways; they are two faces of a white savior complex and American passivity.
I don’t believe I would have been able to say all I wanted to say without the aid of characters in this book.
CQ: Let’s talk a little bit about the settings mentioned throughout the book. What is the significance of the setting New London, Connecticut? Early in the book, you write, “I have never been to New London, Connecticut.” In the narrative of the Godfish, cat, and moon, New London is both real and unreal, and the wooden house they live in is centric to “unnatural happenings” and set apart from the “real life giant black road.” And what about the sites of pilgrimage throughout the book? Is America also a site to make a pilgrimage to, or is it a place to escape to?
AR: I have a love for places and the social cultures they inevitably hold. I am someone who has been in constant movement her whole life, and I believe places to be their own characters, to have their spirits. Therefore, the different locations in the book are all real, even the unreal ones. They are their own breathing, living organisms.
And that’s how New London, in Connecticut, feels to me. I have never been. In the book, it is a place of “unnatural happenings” as, just as written in the book, it is a place where Godfish died.
The character who is embodied in Godfish was my high school best friend, A. He went to Connecticut College (in New London, Connecticut) and was hit by a drunk driver while he was crossing the road at night to go to his dorm. The drunk driver, instead of calling for help, pulled A’s body aside and drove away. Leaving him. Right there. To spend a cold December night outside. He was found the next day. His date of death is merely an estimation.
I was myself a sophomore at Bennington College when I received the news. This was December 2015. I was devastated. Over the years of grieving, New London, Connecticut became a significant image for me. The side of the road A was on was very real. I don’t know what it looks like in real life. But in my head, there is a whole image. I live with the happenings of that night every time I am grieving. How can I have such vivid imagery exist when I was not even physically present? That’s the power words have over me.
The moon that captures and cannot fully lift Godfish embodies “moonshine,” intoxication, which failed both Godfish (and A). In the end, my friend was a gold marking on the road. And I believe when I started to write about Q [my friend who passed away after being in a coma], A came forward into the poetry as well. They both took me on the journey of characters and settings, and the book’s narrative reckons with all our losses and its impact.
Is that a sort of pilgrimage? I believe so.
CQ: The book opens with House Mouse climbing and climbing until it gets to the wishing tower. Godfish wishes to be able to swim to the sun, its beloved. The moon wishes to draw Godfish to itself. In Islam, Jannat-ul-Firdous, we learn, is a “place in heaven that is of the highest level, reserved for the most pious, the most special, the most loved.” Do you think the striving for height is a universal human desire? How do height and religion intertwine?
AR: Who are we but an accumulation of our wantings? Humans have inane, uncontrollable, desires that make us get out of the ordinary and strive for something that can give us, even for a single moment, a rich breath of fresh extraordinary. To be human is to be full of wanting, to exist in that kind of inevitable strive. And that kind of striving will always achieve some kind of height.
But my goal through the book, and of course for my own reckoning as a young ambitious Asian immigrant in the American landscape, was to ask what those systems of value ask of us. These “heights” we climb to that are a measure of our worth, giving our human life a value. In order to have value, we keep climbing. But until when?
I was thrown into this disarray because Q and I were ambitious young Asian women from so-called “third world countries” and quite alike in our dispositions. We wanted to be accomplished. To have value as individuals and not be reduced to our Asian womanhoods. But that striving killed us. I watched her fall. And I found myself falling. Like most Asians, we were sold to ideas of hard work leading to value, such as our grades, the length of our CVs, the honors and fellowships and residencies and awards. We were accomplished. But we did not have enough value to win the system that was built against us.
So what did we strive for?
As I was grieving, religion became my literature and God my mentor. I grew up with Islam but as with most religious countries, religion seeped in as a way of life rather than a radicality. Islam is a part of my cultural identity. It is part of my language. Islam is a constant reminder of how to live a life that prepares us for death. And even though I am (and was!) so young, to be handed so many deaths of so many loved ones left me in disarray. I was alone in the American landscape without much support or, as we all have experienced our capitalist systems, empathy. When I finally turned again towards Islam, I was looking for some sense that the West, and Western literature, could not afford me.
I will always say that I am not a religious person. After all, religion is a tool to control the masses. I don’t want Coining A Wishing Tower to be a religious book. I am, however, deeply spiritual. I do have faith in the unknown. I do believe in a God. Maybe when I am brave enough to proclaim it externally, I can even say my God. I have belief in the many rituals that help us decipher the literals of our lives towards a healthy figurative. A true kind of poem. It is inevitable for me to not see God with poetry.
CQ: Many of the prose poems—and the arcs of the House Mouse, the tower, the Godfish, cat, and moon—are written in a parable-like tone. Some of them also verge on fairy tales. You have such wonderful lines and imagination when, for example, House Mouse is cooking in the tower:
“House Mouse cooked fish for the first meal, corn for the
second meal, and melted cheese for the third meal. The
tower is one room full of great imaginings working towards
not staying imagined…”
Or when the moon tries to bring Godfish to itself:
“With every mustered strength, the moon lifts the water, rounds
Godfish into a dripping ball and pulls it through the opened
window only to bring it to a float and a hover in the storming
snow of New London, Connecticut….”
What was the influence of parable and fairy tale in your writing of these poems? Do you consider these narratives allegories?
AR: I celebrate poetry because a good functioning poem has great intentionality. If you spend enough time even with a single line, you can see how the poet has chosen to lay the words next to each other the way they are. Nothing is random. And everything adds to something else.
I do a lot of work with symbolism and imagery, often lent from my own life. I am always in awe at the contrast and the magic I see in front of me. For example, I am currently in Paris, sitting in a gorgeous reading room at Bibliothèque nationale de France (National Public Library of France) answering these questions, where I find myself watching a parade of silent children running through the rows of hunched working adults. They are not laughing. Or making any kind of noise. They are just running through the gorgeous rows of tables. What a contrast! What image and magic! And hardly anyone is looking up! Doesn’t that feel like a fairy tale? Or an allegory? Children running through a grand beautiful reading room of a world-famous library full of frowning adults?
I do the same in the verses you have pointed out. When I put [these contrasts] of the imagined and unimagined together, I surprise myself.
CW: Do you believe in epiphany? How does epiphany play a role in these poems?
AR: I believe in wonder, which can be quite like epiphany, but is not always the same. Epiphany feels like a lightbulb moment of occasional discovery, but wonder feels like a series of discoveries that were always present but are now fully being seen.
In this way, the form of the book holds a kind of wonder. It is an epic told in fragments. Even though I wrote it linearly and the editorial process did not include rearrangements but just clarifications, I saw how one narrative thread began to breathe while still supporting the other threads.
When I read the book out loud in readings, I flip through the book at random and read pieces from it. I am faced with more wonder in this as well.
CQ: Google is also frequently cited throughout the poems. Often, Google’s word is taken as factual and fills in missing gaps in the speaker’s knowledge—e.g. Google speaks on the status of New London, Connecticut, as a small city; on how many lives cats have; on what Islamic Barzakh is. Why did you invoke Google and what is the role of human technology in understanding these characters and poems?
AR: Isn’t Google some form of god now? We rely on it for all our small and big questions and immediately believe what it tells us. “Google says…” instead of “God says.” I find in both these common phrases a kind of significant mimicry.
In a past that’s not too far off (I am thinking of my parents’ lives), information was not accessible at all. My parents were probably faced with so much unknown but still had to strive forward with whatever understanding and skills they did have. They couldn’t just Google how to exactly use a new microwave they bought or how to apply for a visa to travel. In these observations, Google has become such a huge part of our contemporary lives that without it, we wouldn’t often know what to do. And with it, we often are also told how to live a life and exactly what to do.
Maybe I wanted to have Google in the book because so much of our consolations and salvation hinges on asking. In the past, we sat in prayer and asked. And now we get on our phones, maybe our hands poised ritually the same, and ask. We get answered in both ways. We believe. And sometimes, we don’t.
CQ: Another theme that pops up in the latter half of the book is forgetting. Of the Islamic heaven, you write, “Any kind of remembrance of our past lives, any regret, every love, it will all be flushed.” You, the speaker, ask if you will be forgotten on the day of judgment, and the mother says, “It’s inevitable…you will forget me too.” When the cat finds Godfish, dead, you write, “Would death tear them apart to a degree of absolute forget?” These lines really tugged at my heart. The fear of forgetting my loved ones after death is terrifying . How are these poems a response to the question of whether death is the ultimate forgetting?
AR: What we don’t remember also brings us relief. That’s the concept most Muslims have about death and afterlife. If I don’t remember the extent of love I feel for my mother, I would not feel the extent of her loss. I would be relieved of grief and the pain of it.
This is scary. But also, to some degree, comforting. There is consolation in thinking we won’t always be yearning for the ones we lose.
I have tried to tackle the question of love and endings through the poems in small and big ways. The last prose block of House Mouse “returning” holds that life and death can exist in mimicry. But what bridges each ending with another beginning is change and transformation.
CQ: There are a series of transformations: Godfish into a fish, the wishing tower into a pile of rubble. Are these “failed” transformations? Are they an inevitable part of the cycle of life?
AR: I don’t believe in “failed” transformations, and I think maybe that was what I was trying to truly say throughout this epic. Even though Godfish loses its God-ness, its existence still transformed the moon and the cat. The wishing tower is no longer able to grant wishes, and then it loses its life. But it transforms into something else, even if that is rubble which will erode away.
These losses are, in some ways, an indication of life’s inevitable end, yes, but [writing this book] also gave me the gift [of knowing] that there will always be some kind of other journey. Any end we think of is a ripple effect towards something else, beyond comprehension.
These fragmented thoughts are captured in the fragmented poems. We can see the “afterlives” of House Mouse, the Godfish and the tower. [I wanted to show how] there is never any true failure in our conventional ideas of failing. Things that “fall” fall to somewhere else.
CQ: Do you consider these poems of loss?
AR: Absolutely. But not only. These poems are full of grief. But also consolation. Also philosophical nurturings. They are an encouragement to move away from our unconventional thinking of the most universal experience of loss itself.
CQ: At the end of the book, House Mouse is somehow resurrected. I loved this ending, which felt joyous, miraculous, and yet also sad and full of grief because there is no one around to meet House Mouse. What are we to make of House Mouse’s return to life? What is House Mouse returning to?
AR: House Mouse holds huge parts of me as well as huge parts of the speaker, which, of course as poets say lingo, is both me and not me. The speaker leaves home, Pakistan, and goes to America, fulfilling her teenage dream to leave, but the speaker also returns. And with every return, there is change. Decay. Death. Loss. Transformations.
And each immigrant really asks these questions if they return [to where they have left]: “What am I returning to?” “What makes life life here and how much of it I have left?” “Who waits for me and who could not?”
“What has died and what still lives?”
Returning is hard. It is full of lamenting and an inconsolable feeling. We have to reckon with the relativity of time, the loss of romance, and changes that override our initial memories. House Mouse finally returns to the home which it left in the first prose block of the book. But so much has changed. What is home now?
I think there is consolation and love in the fact that we have our return. Even if our parents die. Even if our houses change. Even if the furniture gets full of dust. Just because there is this kind of loss, does not mean we do not feel all the presence of what home is there. Maybe, in life, forgetting can relieve us of pain, but remembrance reminds us of the original love we were given, however much it has been transformed.
CQ: You published Coining a Wishing Tower during the lockdown. Where were you, location-wise, when you heard that your book was accepted for publication? How did COVID-19 affect your experience writing and publishing this chapbook?
AR: This is actually a funny story. The day I got the email that I won the Broken River Prize from Platypus for the book was also the day Biden won (or, well, Trump lost) the elections—November 7 2020. We were all under strict Covid lockdown, but because of the election results, the streets of Brooklyn were flooded with cheers and shouts and music. We all ran through the streets. In that way, I felt I was also celebrating my own little win of accomplishing a dream (the wish I had coined a long time ago). The book was mostly written in 2019 around the loss of Q. But this book definitely was a huge victim of the pandemic aftermath. What with delays in publishing and then my press’s bankruptcy, my book only had a life in this world for one year. But I believe in its return. The life after its life.
CQ: What’s next for you?
AR: Even though I often fail to keep it as simple as the words I am about to say, all I truly desire is to keep writing. I am deeply in love with poetry. And I don’t think this affair will end at all. I am hoping to keep at it and, in small and big ways, keep being read.
To more poems! To more books!
Ayesha Raees عائشہ رئیس identifies herself as a hybrid creating hybrid poetry through hybrid forms. Her work strongly revolves around issues of race and identity, G/god and displacement, and mental illness while possessing a strong agency for accessibility, community, and change. Raees currently serves as an Assistant Poetry Editor at AAWW’s The Margins and has received fellowships from Asian American Writers’ Workshop, Brooklyn Poets, and Kundiman. Her debut chapbook “Coining A Wishing Tower” won the Broken River Prize, judged by Kaveh Akbar, and is published by Platypus Press. From Lahore, Pakistan, she currently shifts around Lahore, New York City, and Miami.
INTERVIEW WITH MÓNICA GOMERY
Mónica Gomery is a rabbi and a poet based in Philadelphia. Chosen for the 2021 Prairie Schooner Raz-Shumaker Book Prize in Poetry, judged by Kwame Dawes, Aimee Nezhukumatathil, and Hilda Raz, her second collection, Might Kindred (University of Nebraska Press, 2022) skillfully interrogates God, queer storytelling, ancestral influences, and more.
FWR: Would you tell us about the book’s journey from the time it won the Prairie Schooner Raz-Shumaker Book Prize to when it was published? In what ways did the manuscript change?
MG: The manuscript didn’t change too much from submission to publication, though it changed a lot as I worked on it in the years prior to submitting it. Kwame Dawes is a very caring editor, and he really gave the poems space to breathe. His edits largely came in the form of questions. They were more about testing to see if I had thought through all of my decisions, guiding me toward consistency. The copy editing at the end was surprisingly tough. I realized how sculptural poetry is for me, how obsessive I am about the shape of poems on the page, and the visual elements of punctuation and lineation. I spent hours making decisions about individual commas – putting them in, taking them out, putting them back in… This was where I felt the finality of the book as an object. I experience a poem almost as a geological phenomenon, a shifting ground that responds to tectonic movement beneath it, a live landscape that moves between liquid and solid. Finalizing the details of these poems meant freezing them into form, and it was hard to let go of their otherwise perpetual malleability.
The last poem to enter the book came really late. I wrote “Because It Is Elul” in the summer of 2021. Right at the last possible moment, I sent Kwame two or three new poems that I was excited about and asked if he thought I could add them. He told me to pick one new poem and add it to the book, and otherwise, to take it easy – that these new poems were for the next collection, and to believe that there would be a next collection. That was a moment of deeply skilled mentorship; his ability to transmit a trust and assurance that this wouldn’t be the end, that we’re always writing toward the next project, the next iteration of who we’re becoming as artists. It meant a lot to hear this from such an incredible and prolific writer. It settled me and helped me feel the book could be complete.
FWR: When did you first start submitting Might Kindred to publishers and contests? I would love to hear about your relationship with rejection and any strategies you may have for navigating it in your writing life.
MG: I started writing the poems in Might Kindred in 2017 and began submitting the manuscript as a whole in 2021. I’m a slow drafter, and it’ll take me years to complete a poem. So too for a manuscript – the process feels extremely messy while I’m in it, but I’ve learned that what’s needed is time, and the willingness to go back to the work and try again. With my first round of rejections, I wondered if I’d compost the entire manuscript and turn to something to new, or if I’d go back in and refine it again. The rejections rolled in, but along with them came just enough encouragement to keep me going – kind reflections from editors, being a finalist multiple times – and then Kwame Dawes called to tell me Might Kindred was accepted by Prairie Schooner for the Raz/Shumaker Prize.
On my better days, I think rejection is not just an inevitable part of the creative process, but a necessary one. Which isn’t to say that I always handle rejection with equanimity. But it has a way of pulling me back to the work with new precision. It generates a desire in me to keep listening to the poem, to learn more about the poem. In some ways, this is the only thing that makes me feel I can submit in the first place – the knowledge that if a poem isn’t quite ready, it’ll come through in the process. It’ll boomerang back for another round of revision. Rejection removes the pressure to be certain that a poem is done.
Jay Deshpande once told me that every morning, a poet wakes up and asks themselves: Am I real? Is what I’m doing real? And that no matter the poet’s accomplishments, the charge behind the question doesn’t change. So, we have to cultivate a relationship to our practice as writers that’s outside of external sources of permission or validation. Jay offered that the poet’s life is a slow, gradual commitment to building relationships with readers – which I understood as an invitation to pace myself and remember to see the long arc of a writing life, as opposed to any singular moment in time that defines one’s “success” as a writer. I try to remember this when I come up against my own urgency to be recognized, or my tenderness around rejection. I want to write for the long haul, so, I have to try and value each small bright moment along the way. Every time I find out that someone who I don’t already know has read one of my poems, my mind is completely blown. Those are the moments when poetry is doing its thing– building community between strangers, reaching across space and time to connect us. And I think that’s what makes us real as poets.
FWR: In “Immigrant Elegy for Avila,” you refer to mountain as a language. You return to the imagery in “God Queers The Mountain”. Would you talk a little about how the mountain came to be a part of your creative life?
MG: Some of it is memory work. As a child, my relationship to Venezuela, when I reach for it in my mind’s eye, had to do with feeling very small in the presence of things that were very large– driving through the valley of El Ávila to get to my grandparents’ houses, swimming in enormous oceans. Since this book reaches back toward those childhood memories, and wonders about being a person from multiple homelands, the mountain started showing up as a recurring presence. The mountain was a teacher, imparting certain truths to me by speaking to me “in a mountain language” that I received, but couldn’t fully translate. This is what it feels like, to me, to be a child of immigrants–– all this transmission of untranslatable material.
Some of it is also collective memory, or mythic memory work. The mountain in “God Queers the Mountain” is Sinai, where the Jewish people received Torah and our covenant with God. That poem seeks to reclaim Mt. Sinai as a site of queer divinity and queer revelation. Similarly, this feels like an experienced truth that’s not easily rendered into English.
On the cover of Might Kindred is a painting by Rithika Merchant, depicting a person’s silhouette with a natural scene inside of them. The scene crests on a hilltop and overlooks the peak of a mountain, painted right there at the heart of the mind. The mountain in the painting is against a thick night sky, full of constellations and a red harvest moon. I can’t tell you how true this painting feels to me. Going back to Mt Sinai for a moment, in Torah it’s the meeting point between earth and heaven, where the divine-human encounter happens. It’s a liminal, transitional space, where each realm can touch the other, and it’s where the people receive their relationship to the divine through language, mediated by text. I love the claim, made by Merchant’s painting, that this meeting point between earth and sky, human and heavenly, however we want to think about, lives within each of our bodies. The possibility of earth touching heaven, and heaven touching earth, these are longings that appear in the collection, played out through language, played out at the peak of the mountain.
FWR: I love that “Prologue” is the eighth poem in the collection. Some poets may have chosen to open the collection with this poem, grounding the reader’s experience with this imagery. What drove your choice of placement? How do you generally go about ordering your poems?
MG: You’re the first person to ask me this, Urvashi, and I always wondered if someone would! Ordering a collection both plagues and delights me. I’m doing it again now, trying to put new poems into an early phase of a manuscript. Lately I’m struggling because every poem feels like it should be the first poem, and the placement of a poem can itself be a volta, moving the book in a new direction. The first handful of poems, maybe the first section, are like a seed– all the charged potential of the book distilled and packed tightly within those opening pages, waiting to be watered and sunned, to bloom and unfold. There’s a lot of world-building that happens at the beginning of a poetry collection, and one of the rules in the world of Might Kindred is the non-linearity of time. By making “Prologue” the eighth poem, I was hoping to set some rules for how time works in the book, and to acknowledge the way a book, like a person, begins again and again.
At one point, I had Might Kindred very neatly divided by subject: a section on Venezuela, a section on Queerness, a section rooted in American cities, a section about my body, etc. I shared it with my friend Sasha Warner-Berry, whose brilliance always makes my books better. She told me, “The poems are good, but the ordering is terrible.” Bless her! I really needed that. Then she said, “You think you need to find subject-based throughlines between your poems, to justify the collection, but the throughline is you. Trust the reader to feel and understand that.” It was a mic drop. I went back to the drawing board, and ordering became an intuitive process: sound-based, sense-based, like composing a musical playlist.
I want to think about the space a reader inhabits at the end of each poem. I want to feel and listen into that silence, tension, or question, and then respond to it, expand upon it, or juxtapose it, with what comes next. I also used some concrete tools. I printed each poem out as a half-pager, so that it was tiny and easy to move around on a floor or wall. I marked and color-coded each poem with core motifs, images, and recurring themes. This helped me pull poems together that spoke to one another, and also to spread out and braid the themes. Similarly, I printed out a table of contents, and annotated it, to have that experience of categorizing poems from a birds-eye-view.
FWR: There are four poems, scattered throughout the book, titled “When My Sister Visits”. These short poems are some of the most elusive and haunting poems in the text. Would you tell us about the journey of writing these linked poems?
MG: These poems began after a visit I’d had with my friend and mentor, Aurora Levins-Morales. I hadn’t seen her in a long time, and I was living in Chicago, where I didn’t have a lot of close people around me. Aurora came to town, and we did what we always do– sit and talk. On this visit, she also showed me around her childhood neighborhood in Chicago, including the house she’d lived in as a teenager, and the streets she’d walked as a young feminist, activist, and poet. It was a very nourishing visit, and afterward when I sat down to write, the first words that came to me were, “When my sister visits…” This was interesting because Aurora isn’t my sister. She’s my elder, teacher, and friend, so I knew something about the word sister was working in a different way for me, almost as a verb. What does it mean to be sistered by someone or something? This question came up recently in a reading I did with Raena Shirali. Beforehand, we both noticed the recurring presence of sisters in one another’s books, and we deliciously confessed to each other over a pre-reading drink that neither one of us has a biological sister. The word sister has a charge to it, I think especially for women.
At first, I wrote one long poem, excavating the presence of a shadow sister in my life who appears to accompany me and reflect parts of myself back to me, especially parts of me that I think shouldn’t be seen or given voice to. This sister embodies my contradictions, she asks hard questions. I was drawn to writing about her, somehow through that visit with Aurora, in which I felt that I belonged with someone, but that the belonging was fraught, or pointed me back to my own fraughtness.
This poem was published in Ninth Letter in the winter of 2020, under the title “Visit,” and I thought it was finished! Later, I worked with Shira Erlichman on revising the poems that became Might Kindred. Shira invited me to return to seemingly completed poems and crack them open in new ways. Shira’s amazing at encouraging writers to stay surprised. It’s very humbling and generative to work with her. So, I chopped the original sister poem up into smaller poems and kept writing new ones… Shira advised me to write fifty! This gave me the freedom to approach them as vignettes, which feels truer to my experience of this sister in my life– she comes and goes, shows up when she wants to. She’s a border-crosser and a traverser of continents, she speaks in enigma and gets under my skin, into my clothes and hair. Bringing her into the book as a character felt more accurate when this poem became a series of smaller poems, each one almost a puzzle or a riddle.
FWR: Ancestors, especially grandmothers, have a powerful presence in these poems. What did you discover in the course of writing these poems? What made you return to these characters over and over?
MG: In Hebrew, the words av and em mean father and mother, and also originator, ancestor, author, teacher. The word for “relation” is a constellation of relationships, which expands the way we might think about our origins. This helps me find an inherent queerness at work in the language of family– how many different ways we may be ancestored by others. And at the core of their etymology, both words mean to embrace, to press, to join. I love this image of what an ancestor is: one who embraces us, envelopes or surrounds us, those whose presences are pressed up against us. We are composite selves, and I think I’m often reaching for the trace of those pressed up against me in my writing.
Might Kindred is driven by a longing for connection. Because the book is an exploration of belonging, and the complexity of belonging in my own life, ancestors play a vital role. There are ancestral relationships in the book that help the speaker anchor into who she is and who and what she belongs to, and there are ancestral relationships in the book that are sites of silence, uncertainty, and mystery, which unmoor and complicate the possibility to belong.
Also, belonging is a shifting terrain. I wrote Might Kindred while my grandmother was turning 98, 99, then 100, then 101. In those years, I was coming to accept that I would eventually have to grieve her. I think there was an anticipatory grieving I started to do through the poems in this book. My grandmother was the last of her generation in my family, she was the keeper of memories and languages, the bridge from continent to continent, the many homes we’ve migrated between. Writing the book was a way of saying goodbye to her and to the worlds she held open for me. There are many things I say in the pages of Might Kindred, addressed to my grandmother, that I couldn’t say to her in life. I wasn’t able to come out to her while she was alive, and in some ways the book is my love letter to her. The queerness, the devotion, the longing for integration, the scenes from her past, our shared past, the way it’s all woven together… maybe it’s a way of saying: I am of you, and the obstacles the world put between us don’t get the final word.
Lastly, I’ll just say, there are so many ways to write toward our ancestors. For me, there’s a tenderness, a reverence, and an intimacy that some of these poems take on, but there’s also tension and resistance. Some of the poems in the book are grappling with the legacies of assimilation to whiteness that have shaped my family across multiple journeys of immigration – from Eastern Europe to Latin America, from Latin America to the US. I harbor anger, shame, heartbreak, disappointment, confusion, and curiosity about these legacies, and poetry has been a place where I can make inquiries into that whole cocktail, where I can ask my ancestors questions, talk back to them, assert my hopes for a different future.
FWR: Three of your newer poems appear in Issue 25 of Four Way Review and I am intrigued by the ways in which there’s been this palpable evolution since Might Kindred. Is that how you see it too, that you’re writing from a slightly different place, in a slightly altered register?
MG: Yes, I do think there’s a shift in register, though I’d love to hear more about it from your perspective! I know something of what’s going on with my new writing, but I’m also too telescoped into it to really see what’s really happening.
I can definitely feel that the first poem, “Consider the Womb,” is in a different register. It’s less narrative, equally personal but differently positioned, it’s exploring the way a poem can make an argument, which has a more formal tone, and is newer terrain for me. It uses borrowed texts, research and quotations as a lens or screen through which to ask questions. I’m interested in weaving my influences onto the page more transparently as I write new poems. This poem is also more dreamlike, born from the surreal. It’s holding questions about the body, generativity, gender roles and tradition, blood, birth and death, the choice to parent or not. I think the poem is trying to balance vulnerability with distance, the deeply personal with the slightly detached. Something about that balance is allowing me to explore these topics right now.
The other two poems take on major life milestones: grieving a loss and getting married. I’m thinking of some notes I have from a workshop taught by Ilya Kaminsky – “the role of poetry is to name things as if for the first time.” Loss and marriage… people have been writing poems about them for thousands of years! But metabolizing these experiences through poetry gives me the chance to render them new, to push the language through my own strange, personal, subjective funnel. Kaminsky again: “The project of empire is the normative. The project of poetry is the non- normative.” There are so many normative ways to tell these stories. Ways to think about marriage and death that do nothing to push against empire. I think my intention with these two poems was not to take language for granted as I put them onto the page.
FWR: Is there a writing prompt or exercise that you find yourself returning to? What is a prompt you would offer to other poets?
MG: I once learned from listening to David Naimon’s podcast Between the Covers about a writing exercise Brandon Shimoda leads when teaching, and it’s stayed with me as a favorite prompt. He would have his class generate 30 to 50 questions they wanted to ask their ancestors, and go around sharing them aloud, one question at a time, “Until it felt like the table was spinning, buoyed by the energy of each question, and the accumulation of all the questions.”
As you pointed out, writing with, toward, and even through, my ancestors, is a theme of Might Kindred, and I think it’s one of the alchemical transformations of time and space that poetry makes possible. I love Shimoda’s process of listing questions to ancestors, which feels both like a writing exercise and a ritual. It draws out the writer’s individual voice, and also conjures the presence of other voices in the room.
I’ve used this exercise when teaching, credited to Shimoda, and have added a second round– which I don’t know if he’d endorse, so I want to be clear that it’s my addition to his process– which is to go around again, students generating a second list of questions, in response to, “What questions do your ancestors have for you?” I’m interested in both speaking to our ancestors and hearing them speak to us, especially mediated through questions, which can so beautifully account for those unfillable gaps we encounter when we try to communicate with the dead.
In Might Kindred, there’s a poem called “Letter to Myself from My Great Grandmother” that was born from this kind of process. It’s in my ancestor’s voice, and she’s asking questions to me, her descendent. My book shared a pub day with Franny Choi’s The World Keeps Ending, and the World Goes On, which I think is an astonishing collection. In it, she has a poem called “Dispatches from a Future Great-Great-Granddaughter.” In the poem she’s made herself the ancestor, and she’s receiving a letter, not from the past but from the future, questions addressed to her by her future descendent. I’m in awe of this poem. She models how ancestor writing can engage both the future and the past, and locate us in different positions– as descendent, ancestor, as source or recipient of questions. The poem contains so many powerful renderings and observations of the world we live in now– systems, patterns, failings, attempts. She could have articulated all of these in a poem speaking from the present moment, in her own present voice. But by positioning her writing voice in the future, she creates new possibilities, and as a reader, I’m able to reflect on the present moment differently. I feel new of kinds of clarity, compassion, and heartbreak, reading toward myself from the future.
These are the questions I return to, that I’d offer other writers: Think of an ancestor. What’s one question you have for them? What’s one question they have for you? Start listing, and keep going until you hit fifteen, thirty, or fifty. Once you have a list, circle one question, and let it be the starting point for a poem. Or, grab five, then fill in two lines of new text between each one. Just write with your questions in whatever way you feel called to.
FWR: Who are some of your artistic influences at the moment? In what ways are they shaping your creative thoughts and energy?
MG: Right now, I’m feeling nourished by writers who explore the porous borders between faith and poetry, and whose spiritual or religious traditions are woven through their writing in content and form. Edmond Jabés is a beacon, for the way he gave himself permission to play with ancient texts, to reconstruct them and drop new voices into old forms – his Book of Questions is one I return to again and again. I love how he almost sneaks his way back into the Jewish canon, as though his poems were pseudepigraphic, as though he’s claiming his 20th century imagined rabbis are actually excavated from somewhere around the second or third centuries of Jewish antiquity. I’ll never stop learning from his work.
Other writers along these lines who are inspiring me right now include Leila Chatti, Alicia Ostriker, Alicia Jo Rabins, Dujie Tahat, Eve Grubin, and Mohja Khaf. Kaveh Akbar, both for his own poems and for his editorial work on The Penguin Book of Spiritual Verse. Joy Ladin, whose writing is a guidelight for me. Rilke, for his relentless attempts to seek the unlanguageable divine with the instrument of language. I’m trying to write on the continuum between ancient inherited texts and contemporary poetry. These writers seem to live and create along that continuum.
I’m also reading Leora Fridman’s new collection of essays, Static Palace, and Raena Shirali’s new book of poems, Summonings. Both books merge the lyrical with the rigor of research; both are books that return me to questions of precision, transparency, and a politicized interrogation of the self through writing. On a different note, I’m thinking a lot these days about how to open up “mothering,” as a verb, to the multitude of ways one might caretake, tend, create, and teach in the world. As I do that, I return to the poems of Ada Limón, Marie Howe, and Ama Codjoe. And lastly, I’m trading work-in-progress with my friends and writing siblings. On a good day, it’s their language echoing around in my head. Right now, this includes Rage Hezekiah, Sally Badawi, emet ezell, and Tessa Micaela, among others. This is the biggest gift – the language of my beloveds doing its work on me.
- Published in Featured Poetry, home, Interview, Monthly, Poetry
VERDIGRIS by Mariana Sabino
Four years had passed since I returned to this building, the old city, and the old job. At work digitizing the poster of another Czech New Wave film—this one depicting algae sprouting from a woman’s head, dark eyes sparkling with silver pin lights that reminded me of plankton—my heart started racing so fast I handed over my shift and went home. I sensed another panic attack. What did it was the smell of jasmine that wafted through that image—impossible but as real as a bite.
The jasmine had been trailing me. At first it was like a furtive glance across the room. The scent of a blooming vine would slither into the apartment with a passing breeze from an open window or suddenly shut door. It even made its way in the stillest of air that had been chewed on for days, keeping out the gelid winter. I checked my clothes, my linen, perfume bottles, but that couldn’t be it. I didn’t wear perfume, the bottles were decorative, my grandmother’s mementos. In the summer and fall I’d dismissed the scent as a whiff of viburnum or linden. Jasmine just wasn’t something you would find in Prague. I knew that smell; I knew it well.
“Maybe you should go to the hospital,” my co-worker Marketa suggested one day, her eyes scanning me as she held up my coat.
“It’ll pass,” I said.
I measured my steps to the Staroměstská metro station, the snow sludgy and clinging to my hems, wishing I hadn’t worn high-heeled boots. I gripped the rubbery escalator handrail on that interminable descent from which I could hear the train’s distant hum in the earth’s bowels. That whistling, the pounding of wheels, turned into a chugging roar as vertigo washed over me.
Inside my studio, Grandma was listening to a Hana Hegerová record, sitting on the couch and knitting another bright-colored scarf, presumably for me. “You’re early,” she said, watching as I unzipped my boots and put on the slippers by the door.
“Yes,” I said. I was used to finding her in my apartment, especially since she lived upstairs and my studio was officially hers. Her plump, stockinged legs and muumuu-adorned presence were as ubiquitous as the heavy walnut furniture. “I need to lie down,” I said.
Her eyes searched mine as she put the yarn in her canvas bag, slung it over her shoulder, leaned forward and rose with great effort. Lying down on the couch that doubled as a bed, I could feel her warmth on the woolen cushions as I closed my eyes.
“Rest,” she said. “Come over later. I made goulash.”
“I’ll call you if I’m coming over.”
“No need to. Just come in. You need to eat,” she said. I could hear shuffling around the room, the clinking and rinsing of glass in the sink, the creak of the cabinet door as she opened and closed it. How did I end up here again? I saw myself at 5,17, then 29, 50, 72, my entire life spent between this studio and the larger one upstairs, which was my parents’ until they moved to their country cottage and I returned from Brazil.
“You’re lucky they took you back,” Grandma said often enough about my job at the National Film Archives, since I had returned with nothing aside from a suitcase and a few wrinkles. For her, my relationship with Samuel and all those years abroad, they didn’t really count. And for a while I, too, was almost convinced everything had been a long holiday, a mindscape in which life intensifies, attuned to another frequency.
In my early twenties, when I got into film school, I took up Romance languages in my spare time, learning some Italian and then Spanish, but it was Portuguese that intrigued me enough to go to Portugal and then, finally, to Brazil. I’d always been drawn by unknown places and people presented to me through photographs, films, and documentaries. At home, I felt part of the furniture.
After dozing for a couple hours, I put on my jacket and went upstairs. We ate Grandma’s goulash with the television on mute.
“Backgammon?” she asked after dinner.
“Not tonight,” I said, sniffing something. There it was again, the faint smell of jasmine. “Do you smell it?”
She turned on the TV and looked at me impassively. “You’re right. Too many caraway seeds.”
“Not that. The goulash is fine.” With legs propped on the coffee table, her swollen shins caught my attention. “How about a massage?” I asked.
Her eyes lit up, youthful with expectation. Sitting across from her, I picked up her leg and rubbed the pressure points on her feet. Closing her eyes, she basked in pleasure like her big red tabby. In moments like these, I could see the young woman she had been.
“You’re a jewel,” she said, her voice lilting. “Pavel’s a bachelor, you know. Still single, like you.” Worse than unattractive, Pavel had a bland handsome face, a smug grin, and a ready string of infantile jokes that appealed to my grandma.
Re-shifting my weight, I reminded her again: “I have been married.”
“Oh. A beach ceremony in the middle of nowhere doesn’t count,” she said. “Besides, no one knows about it.”
“I know about it,” I said, laying down the peeling, reddened foot.
Snapping her eyes open, she huffed. “That’s it? You’re a tease,” she said.
I got up to wash my hands. By the time I left the bathroom, she was already talking to her friend Helča on the phone. The two compared notes on talent shows—this one called Dazzling Incarnations—while watching. “That’s what passes for talent nowadays,” Grandma usually said, only this time the talent in question happened to pass her test. “She’s the spitting image of Edith Piaf,” she declared. Pressing the cellphone to her chest the way she would’ve done with an old receiver, she looked up at me. “Rest, Evička. Good night.”
As I lay in bed, I watched the snow against the windowpane. The wisps conjured memories. At this time of year, summer in the southern hemisphere would still be in full swing, the sea calm enough to swim at all hours, with tourists alternately reveling and devouring the village like insatiable hounds. Samuel’s three bakeries around town would be so bustling he’d employ additional people, making regular trips to Rio to restock any gourmet merchandise. Jaunty açaí stands would’ve sprouted for the season, and a mixture of techno, international and Brazilian pop, jazz, bossa nova, favela funk would all compete for attention, heard from stand to stand and house to house. Soon, those tourists would be gone, leaving the village, then the town, flushed out with the remains of a summer-long party.
During the summer, I’d see Samuel at short intervals during the day, spending my mornings alone while he slept off the late nights at Belezapura, his recently opened music venue and side project. At the time I was teaching English online to Japanese students, so I’d rise early with the golden wash that entered the bedroom through the windows, glance over at Samuel’s sleeping face, cross the room and open the house’s colonial windows one by one. The window at the end of the hall I saved for last. It opened into a mesh of lush passion fruit vines that laced the sunlight—an interplay of copper, lime green, and butterfly shadows. As the vines grew into an arbor outside, they drew stars on the floor and the chair by the window. If the wind blew just so, the scent of jasmine circled the three front pillars—straight and modernist, white-washed but blending with the sand and earth that trailed the house like a passing sigh.
Images dissolved as I fell asleep. When I woke up the next day, I realized I’d forgotten to set the alarm. I took a quick shower, made instant coffee, poured some milk in it, and layered on my scarf, hat, coat. I trudged to the subway station, grateful for the splash of sun breaking through the clouds. I sidestepped the first slush pile on the pavement but stepped into the second, my boots sinking right in. The frigid wetness seeped in—an icy gel of discomfort.
In the subway, I caught my reflection in the dirty glass. I looked sallow and puzzled. How could I return to something that no longer made sense?
I arrived at work barely on time, went to my desk, and examined the pile of posters. I removed my socks and boots discreetly, leaving them on the edge of the radiator. The socks would dry soon enough, I figured. Marketa shot me a sideways glance when she spotted them, but so what? We had plenty of space between desks, and my socks didn’t smell. This is the type of thing Samuel would’ve done without a second thought. Not that he was clueless. He simply lacked inhibition. At first it was shocking, then it freed up a space in me. The opinions of others were something one could live without. After shaking them off, they seemed like an extra appendage.
“Are you feeling better?” Marketa asked during lunch in the cafeteria. By then my socks had dried stiffly and crackled as I wiggled my toes.
“Better than what?”
She took my answer for sarcasm and smirked.
“It’s supposed to be nice this weekend. We’re going up to Honza’s cottage on Saturday. What are you doing?” she asked. A speck of plaster fell from the ceiling, landing on the wooden table. “Filthy!” she said. She looked around for someone to clean it up.
In Brazil, the so-called invisible people who did the cleaning had been all too visible, tasked with keeping everything orderly according to the tastes of their employers. Samuel liked to teach people, offering coffee, snacks and doing the work along with them until they knew just how he liked it done. For the younger ones, he’d put on a rock album, instilling a sense of freedom—and energized labor. “Post-colonial propaganda,” I’d said to him.
In the beginning I found it discomfiting to employ cleaners at home—and they were all women—not just in terms of subservience but also for the intrusiveness, the inherent lack of privacy in exposing your dirty laundry to a stranger. “Treat them with respect and it’s fine,” Samuel liked to say. The women didn’t talk to me, and Samuel said I needed to learn how to be a boss. “I don’t like being a boss or being bossed around,” I’d say. He’d smile, amused. We had a string of faxineiras until we finally met Selma—a shy middle-aged countrywoman who brought herbs from her garden. She responded more to my hands-off approach than Samuel’s marionetting.
There I was again, lost in thought, so that Marketa repeated, “Do you want to come? Honza’s bringing a friend from Brno. He’s funny, I hear.”
Since my return, people had been trying to set me up. From the little I had told Marketa about Samuel, she assumed that “funny” was my one criterion. I was tired of saying no, so I agreed to go out for a drink on Friday.
I met the three of them at Kavarna Lucerna. Marketa waved to me, and joined the trio sitting by a window overlooking the upside-down ass of Saint Wesceslas’s dead horse. “I know, I know. There was nowhere else to sit. I hate David Černý,” said my would-be suitor by way of introduction. He was wearing a tight-fitting pinstriped suit and a manic grin.
“David Černý’s brilliant,” I said, taking a seat.
“And what is so interesting about creeping babies, pissing fountains, suicidal businessmen hanging off a pole, and this”—he pointed to the sculpture across the glass—“travesty of our national hero?” Honza and Marketa exchanged glances.
“It’s not a businessman. The man hanging off the pole is Freud and he’s suspended, hanging on,” I said. “Ambivalently but still. As for the babies—”
Petr stared at me like I was speaking about barnacle formation in gibberish, so that Marketa interrupted. “We’ve been indoctrinated with surrealism, Petr,” she conceded for his benefit.
“Subversive poser. Enough horse shit,” he said. Honza laughed. I must have furrowed my brow, because Petr turned to me. “Let’s get you a drink. You could use one.
I ordered a bavorák, then another, fizzling out their presence. Now and then, I stared out the window at the horse’s dangling tail. At some point Petr got up to answer a call, and Marketa turned to me. “He’s just nervous. Petr takes care of his mother. You live with your grandmother. You two have something in common once you get past his taste in art,” she said. I thought of correcting her, as I lived below my grandmother, but what was the point? Her comparison soured my mood. I excused myself, went to the counter, and paid for my drinks. As I was leaving, Petr grabbed my forearm.
“You can’t go,” he said.
I left.
That weekend was surprisingly warm with the soft pastels of early spring. Along the river line even the willows showed signs of life, people were out, their faces tilted to the sun like flowers. Before I knew it, I was traipsing alone in the castle district of Hradčany. The Belvedere palace slid into view with its verdigris roof, the spruce’s branches framing the Renaissance building. Ever since I’d returned, I gravitated towards the building which was envisioned as a summer palace for the wife of Ferdinand I, who died before its completion. It’s a suspended playground meant to embrace the sun, the garden, and the city. The lightness of the arcade and many windows reminded me of Samuel’s modernist house in Brazil.
Samuel had taken me to see it shortly after we met. I was so struck by its scope and imagination, that he’d build something like it—at once classic and avant-garde—that I said nothing. It was constructed in incongruous sections, an open plan for the main part and another for the bedrooms, hallway, and foyer. The kitchen stood apart from the house altogether, in the back, with its own garden. Unlike the other houses on the street, it had a simple wooden gate, its plants grasping for the sea through the sand and earth. Someone who would build a house like that must have an original mind. And of all the qualities in someone, originality was what I sought, tired as I was of templates of being.
“So, you want to live here?” Samuel had asked.
“What do you mean? We’ve only just met.” He didn’t take his eyes off me, his gaze unwavering, almost like a child’s in frankness. I had looked at the burnt cement floor of the living room, which was painted a deep indigo, all sky and wonder, and I could not think of a good reason to say no. Samuel had first introduced himself to me at Belezapura, his music venue in town. I was there with an Argentinean acquaintance, a woman who worked at the local art-house movie theater. “Do you usually prefer the A or B side of an album?” he’d asked. An experimental version of Heitor Villa-Lobos’ classic “Bachianas Brasileiras No. 5” was playing at the time, which sounded vaguely familiar.
“The D side when there’s one. What’s this, a sampling?”
He crossed his arms and shook his head so slowly it seemed mechanical. “Egberto Gismonti, baby,” he said. I couldn’t help but laugh. He was equally attractive and strange—tall, his skin a mahogany shade from the sun, a large aquiline nose, and an asymmetrical face, one eye much larger than the other. Altogether he had a calm assurance, the way he stood apart while taking everything in. It wasn’t so much that he owned the place but rather he owned his space.
A few days later, we went on a date that lasted a week. He’d said to bring a toothbrush, and I figured I would spend the night at his place. Instead, we got on the road.
Like a racecar driver, he changed lanes and passed cars, going too fast and then halting to a stop. At one point I’d closed my eyes. “Slow down,” I pleaded. He did, but I could sense the effort involved.
Soon we entered a mountainous region flecked with cottages and enveloped by blue mist, the bucolic landscape reminiscent of Slovakia, with its bungalows and enmeshing forests. Our cottage had a porch and was pushed back into a hill, where pine and eucalyptus surrounded us. A creek coursed through the property, the air crisp with a mineral scent.
Samuel had brought a bottle of whiskey, and we drank it slowly, sitting on the porch before retreating inside, where we made love for the rest of the week—on every conceivable surface as well as in the creek—and just when we thought we were exhausted, a feral glance would rouse us. We were trying each other out. There was a gleefulness to it all, a game of making up for lost time—of a future where we might not be together. If we were never to meet again, this time would have to suffice.
We swam naked in the nearby lakes and ate breakfast and lunch in the property’s common area. Everything was prepared by a beautiful, stout second-generation Polish woman with a gentle smile and a mischievous glint in her eyes. She was obviously familiar with Samuel’s preferences—he’d brought an ex there before, he said—and served us graciously, stopping to chat and feed the birds. When she learned I was Czech, she nodded slowly, as if calibrating a response. Finally, she said, “This is the land of forgetfulness.” She said she grew up without television, newspapers, internet, and news of the world, and did not learn Portuguese until she was sent to school at seven. Her parents, she said, had eventually forgotten where they were whereas she had forgotten much of what they told her about Poland. Her Polish now consisted of a few scattered words, recipes, and habits. I counted the number of wildflowers on the vase on the table, and surely enough, they were odd numbered, a superstition common to Slavs. It also struck me that the place her family had settled was a simulacrum of a village in Eastern Europe, as nebulous as that was.
At some point, Samuel chipped in, “There are many Ukrainians here as well. Jana, why don’t you get together?” Jana shook her head, chuckling. “Because then a Russian would come out,” she said. Apparently it was a joke in these parts, a joke Samuel was in on.
When we were ready to eat, I marveled at the colorful array of dishes spread on the linen cloth. “She killed a chicken for us today,” Samuel said.
“A sacrifice,” I responded.
We ate it reverentially, in keeping with the fantastical feel of our mountain alcove. During that entire time, we were the only guests around.
At night, we had access to the kitchen. In between swimming, sleeping, and exploring, we warmed up the pans in the industrial kitchen, our appetites as robust as the sex. In the morning, I would rise just as the first blue-grey light began to show and go onto the porch to be alone for a while. I wrote on napkins, just so I wouldn’t forget as Jana said. I feel cleansed. A tightly-shut room has cracked open, I wrote.
Next, I was looking through fronds at the apricot sky by the sea. In less than a month, I brought my few belongings to Samuel’s beach house. And he, day after day, would bring in new furnishings—a new rug, chaise, a dresser, wardrobe, a vanity—found in antique shops, on the side of the road, or from the many people he knew or ran across, all bargained in his favor. I wasn’t used to such extravagant gestures and distrusted them. I seemed to have no choice in the matter, as items would be summoned by a passing glance of approval. For a while I was almost reluctant to notice something that would soon be mine, as though by magic. “I grew up under communism, you know,” I told Samuel at one point. “We were taught to shun excess and impulses.”
He would give me one of his sardonic looks and slap his thighs. “You’ve come to the wrong place then. A wild colony. No place for amateur anthropologists.” These comments annoyed me enough to make me question my certainties.
We had a ceremony on the beach at sunset to mark our wedding. We played Dorival Caymmi. He got people from the village to build a pergola, and they stood at a distance looking on as the vow, which consisted of silently looking at each other for a while, exhausted itself and the justice—a friend of Samuel’s—said, “So be it!” We were supposed to formally register a civil wedding at the town hall, but never got around to it. I found that informality liberating. Used to a Kafkaesque bureaucracy where everything had to be notarized, stamped, and apostilled by countless hands, I relished its undoing. A piece of paper would’ve broken the spell.
Still, many people referred to me as Samuel’s wife, rarely by my name.
As I think of that beginning now, I recall the contours of a seashell—enigmatic but merely the surface of the roaring inside, its bony scent unfurling the connective tissue among people. Soon, Samuel’s female friends began to visit us at home. I had met them before at the music venue, in passing. They were the daughters of the elite—well-educated, fashionable, and used to all forms of privilege, even if some were conscious of social causes. They greeted me with polite interest at first but were skeptical of our relationship. I supposed I would’ve been, too, in their place. All of a sudden I was just there, an interloper as far as they were concerned. My reserve and Samuel’s expansiveness didn’t seem to fit. “So different from Bel,” I heard them say about the ex, whose traces could be found in the garden. Apparently, she was the one who chose that particular strain of Madagascar jasmine around the front pillars. These friends brought gifts—candied orange peels, jazz albums, a Persian rug once, like an offering to a prince. It became evident that many of these friends had once been lovers or wanted to be one, and the ongoing question was, why me?
Samuel and I tended to question each other’s questions from other angles.
“Freedom can be agonizing. Have you read any of the Existentialists?” I asked Samuel once.
He didn’t respond, pulling out books by George Gurdjeiff and Idries Shah from the shelves. His friends would come over at all hours; they showed up unexpectedly and sprawled. There were a couple of constant fixtures—Laura, for instance. She had a piercing gaze, both steady and provocative. She seemed to glide through space, effortlessly at ease. No sooner would she arrive, and she had a ready quip to match Samuel’s. Laura refused to speak Portuguese to me, saying it was easier to converse in English.
“You should teach Czech,” she said.
“There’s not much of a demand for that.”
Exchanging a glance with Samuel, she smirked. “Czech could be the new Esperanto.” She suggested I teach those who had an interest in learning something impractical just for kicks. Laura owned a boutique in town and when she appeared at the village, expected to stay the night. Sitting back on the chaise, she’d smoke a joint, alternatively choose and have records chosen for her benefit and bask in Samuel’s way of getting you to air out your thoughts. For a while jealousy had given way to a certain voyeurism. I didn’t want to interrupt something I wanted to watch unfold.
Once, after my one visit back to Prague during those six years in Brazil, I’d brought Samuel a book about the city with a pop-up map. He’d noticed the picture of the Belvedere and remarked on its arcades and verdigris roof. I tried to convince him to come here to Prague with me, but it was no use. “Wherever you go, you take yourself,” he said. “The trip is internal.”
He was fond of mystics, adventurers, and phrases like that, and when I rolled my eyes, he’d smile and tell me to get out of the cage I’d built around myself.
“I’m here, aren’t I? Isn’t this proof enough that I am open?”
“The cage may be open but you’re still inside.”
“I don’t want Laura to come around anymore.”
“Why?”
“Because I’ll bite her if she does.”
“I don’t recommend it. I don’t see why you can’t be friends.”
“She’s hostile.”
“That’s just a façade. You should know better. Lay out the candied oranges she brings.”
We began to argue about Laura constantly. “You’ve changed,” he said. “When did you become someone who looks at an orange and only sees the orange.”
A few days later Samuel went to São Paulo. I stayed in the village and got invited to the film festival in town, a yearly event run by a French producer who had retired there. The festival had become one of those chic little spots in the circuit that could only remain hidden for so long. I noticed Laura inside the hall of the festival. Neither of us greeted the other, acknowledging each other sideways while she talked to a group of men, and I spoke to my acquaintance who helped organize the festival.
After an Argentinian film—Wild Tales, it was called—the last screening of the day, people slowly petered out and the ones who stayed were invited to the mansion of one of the producers. Laura was there. I don’t remember much of the party aside from a flurry of people on a deck, strobe lights, and glasses of champagne and whisky. Eventually we gravitated towards each other and exchanged a few banal words.
“Where’s Samuel?” she asked.
“Not here,” I said.
We went to one of the back rooms and she mentioned Samuel again, made fun of his sideburns. Tanned and hazel-eyed, she was wearing a white pantsuit with a deep decolletage. I noticed a reddish spill on the fabric, near her shoulder blade. “Well, so you’re human, after all,” I said.
She huffed. “This oily pest spilled it on me while trying to impress me with his credentials.”
“You look like a swan in that pantsuit.”
“And you look like an owl. So serious all the time.”
I stared back at her. A light switched on in me. I now felt a strange lucidity, when something previously out of focus sharpens. I seduced her by merely looking at her long enough, seizing the power of watching her react. She was beautiful, more so as drops of sweat pooled on her upper lip. I leaned over and licked the salty sweat from her cupid’s bow. She stared back at me. Grinned.
“Yes?”
“Yes.”
I felt like Samuel. But I was nothing like Samuel, and she must have sensed that intermingled with sudden desire was a wish to stamp her out. At that moment sex was a substitute for a fight, a latent desire to take control, to change the plot and become the protagonist and the director. It didn’t take long for Laura’s expression to darken, as if she had just remembered who I was. Already dressed, she left without offering me a ride.
The public vans that had brought me to the party were no longer running. I had to walk all the way to the village. I don’t know how long it took exactly—it felt like hours, my sobering up every step of the way—but I was at home by seven in the morning, feeling strangely bereft at that house by myself after such an unusual turn of events. Nausea settled in. It reminded me of the time my grandmother had forgotten a roast in the oven and I ate it greedily. Then, as the staleness of the meat sunk in, I’d slumped into a corner of the room while my body raged, my tongue stale and leaden.
By the time Samuel returned, I had decided not to mention anything, assuming neither would she. It would be our pact, some kind of a ladies’ agreement. I didn’t think she would show up at the house again, not for some time anyway, but I was wrong. Not only did Laura meet him in town, but she also began to come by at least once a week, often unannounced and sometimes accompanied by Samuel himself, her laughter heard from the front gate. I couldn’t believe her nerve, the taunting. Then it occurred to me that she didn’t have anything to lose. I did.
At some point I told him about Laura and I. He just listened as he rolled a straw cigarette. “Well, you beat me to it,” he finally said, pausing before adding with a lopsided smile, “you’re telling me this to compensate for something else.”
“Who do you think you are? A guru?”
I was considering leaving him, and it bothered me that he sensed it.
“Only to myself,” he said.
Not long after that, I traveled to Rio alone. He didn’t question it or ask why, but something in his silence told me he was hurt. It was supposed to be a short trip, and it was cut even shorter. When I got the call, I was sitting in a bookstore café drinking hot milk, something Grandma often made for me. Laura, of all people, called to tell me Samuel had run into another driver on his way home at night. She said it was an instant death. In fiction, this was a deux ex machina, but real life is free to pull all sorts of tricks, drawing the curtain in the middle of a fight or a kiss.
So shocked I couldn’t bring myself to think, I must’ve made enough robotic requests to get from A to B. Everything from the moment I left Rio back to the village, the bus to town and then a van, blurred through numbness jagged with pain. Like a terrible toothache lodged not in my mouth but in my chest.
It was overcast when I arrived in the house, still damp from rain. When I opened the gate and trod the yard, my footprints matting the sand, I stopped to look at the vines of jasmine on the front pillars. Their buds were shut tightly like eyelids. I took it personally, as I couldn’t remember a time when they had been closed up like that. A new car was parked in the driveway, a stretch of land without shrubs or plants. Usually, it was where Samuel’s old Variant would be, its absence now conspicuous. I walked inside the house and saw the mirror on the foyer’s wall. It was covered with a sheet. The house seemed austere yet defiled, the floor streaked with dirt tracks from shoe soles.
Samuel’s two brothers were there. I had met them once before in the central bakery, and briefly at the house. They were urbanites with little taste for rustic beach houses or villages for that matter, preferring to stay in a hotel in town. They had been polite enough, though they clearly regarded me as just another girlfriend. As I watched one of them empty one of Samuel’s drawers, I tensed up. “Leave it,” I protested.
The older one turned around with a shrewd glance. “What do you want?” he asked. I wanted to assert some right in the matter, to sift through its contents—the letters, the photographs of Israel, the Kinder egg toys, the sunglasses, which I knew well enough—everything suddenly valuable to me. I balked at his gaze, however, like I was applying for another permission to be, to stay or to go.
I suppose a piece of paper would’ve helped then. Their mother, they said, was “too upset to come.” She had demanded Samuel be buried in São Paulo. After taking care of business matters, settling debts, closing the shops and Belezapura, the brothers left as silently and efficiently as they came, showing no interest in the house. I stayed put. The reckless driving then made sense as vestigial rebellion from his earlier years perhaps. I remembered one of his jokes, “My family, we’re commies. Everything is everyone’s and no one’s.” Like me, he sought some autonomy by coming here, by making a house so odd by regular standards. Unlike his lapidated brothers, he chipped away at veneers.
“Take care,” the brothers said on their way out. They looked like a blanched version of Samuel, lit within by artificial lights.
At some point Laura showed up. “The door was open,” she said. “Careful with that.”
“Here we are,” I said. “Come in.”
She sat next to me. We both stared at the mirrors—all of them covered with sheets. I cannot say we became friends, but a certain truce was reached, her very presence a form of consolation. After all, we had loved the same person. At some point we even held each other’s hands, like sisters and witnesses to one of life’s unanswerables.
She came around every day for a month, bringing quiches, bread, and soups.
When I finally left for Prague, she questioned the decision. “Why?” she asked. “It’s your house.”
“Yours, too,” I said.
“No. It’s not.”
The roaring of the sea turned a higher pitch, crashing and then fizzing with the foam. “This isn’t real life,” I said.
Real life. What a clipped bird it was turning out to be, wings trapped in caged reminiscences. And the jasmine trailing me was turning putrid. I left the Belvedere just as the air chilled and the sky turned violet. Now I often forgot where I was, lost in a time that seemed more real than my surroundings. Since my return, I had been living in this gelatinous reality, this maze of thoughts that all return to Samuel in that house. On the tram back to my studio, I heard Laura say, “You have to wait it out. Otherwise this sensation will follow you.”
We’d walked out of the house together, dragging my bulging suitcase across the yard, and she drove me to the airport. I took nothing of the house but its key.
Arriving at my studio, Grandma wasn’t there. Suddenly, I wanted to see her, to tell what I was about to do. I found her in front of the Dazzling Incarnations show upstairs, busy with my scarf. “I’m leaving,” I announced.
She didn’t even look up, knitting. “You already left.”
- Published in Featured Fiction, Fiction, home, Monthly
QUEER NATURE ROUNDTABLE
In 2021, Four Way Review partnered with several other journals and presses to establish the Bootleg Reading Series. It was a partnership we hoped would continue to grow beyond the reading series and lift up the projects of each partner. We’re excited to share this conversation with some of the poets of the new Queer Nature anthology, published by Bootleg partner Autumn House Press, in conversation with one another and the ideas of “queer nature”.
“Queer Nature is a groundbreaking anthology of more than 200 LGBTQIA+ poets writing about nature. Left out of the canon but with much to say, these writers peculiarize bodies into landscapes, lament the world we are destroying, and sing of darkness and love, especially along the beach. If nature is a monocrop, no single aesthetic, attitude or voice defines these poems from three centuries of American poetry.”
Michael Walsh, editor of Queer Nature, is a 2022 Lambda Gay Poetry Finalist. He received his BA in English from Knox College and his MFA in Creative and Professional Writing from the University of Minnesota—Twin Cities.
FWR: Which queer poets have inspired you? Which queer poems? If any are pastoral, do you notice anything new about them in the context of queer nature?
“You know, I have a lot of embarrassment about being pretty under informed about poetic movements or styles. I studied English and creative writing, but thought more about individual poems. This is just to say I’m not certain I understand what the pastoral is, but I do love a lot of poems that figure and transfigure the natural world. I think of poems like “Tiara” by Mark Doty, which puts drag queens next to lush water, next to death and sex.”
Eric Tran earned his MFA from the University of North Carolina Wilmington and is the author of Mouth, Sugar, and Smoke (2022), forthcoming from Diode Editions in the spring, and The Gutter Spread Guide to Prayer (2020), from Autumn House Press. He is also an Associate Editor for Orison Books and a resident physician in psychiatry at the Mountain Area Health Education Center.
“I consider poets like Elizabeth Bishop and Audre Lorde to be major influences in my development as a poet. I was introduced to both poets in college and graduate school. My first attempts to write about my own queer experience were influenced by “The Shampoo” by Bishop, in which the simple act of washing her lover’s hair inspires an image of shooting stars, suggesting to my young mind that love between two women is such a revelation that it compels images of heaven. The movement toward metaphor in this poem was indicative of the deep nature of a sexual relationship between two women. I experienced the same sense of revelation in Lorde’s “Love Poem” where intimacy pushes the speaker toward seeing her lover’s body as a forest and her own entry into it as the wind, as she opens widely to “swing out over the earth over and over again.” As an imagistic writer, I struggled to write about sex in an overt way; however, the metaphor invites great possibilities for writing about intimacy between women.
“Neither of these poems is pastoral; however, you ask an interesting question in the context of environmental poetry. Much of the nature poetry being written today is a movement away from pastoral writing. There is too much that stands in the way of the effort to ‘touch’ God through one’s experience of nature—abuses of the land, water, and air, not to mention our current focus on the power of place where the land itself has connection to indigenous peoples and histories that far more important to acknowledge, at least in my mind.”
Amber Flora Thomas earned her MFA at Washington University in St. Louis and is the author of Red Channel in the Rupture (2018) from Red Hen Press, The Rabbits Could Sing (2012) from the University of Alaska Press, and the Eye of Water (2005) from the University of Pittsburgh Press, which won the 2004 Cave Canem Poetry Prize. She is also the recipient of the Richard Peterson Prize, the Dylan Thomas Prize from Rosebud magazine, and the Ann Stanford Poetry Prize.
“My poetry would not exist without the poems of [Constantine] Cavafy; his dreamy stagings of sex and history are always close to me; his frankness and the undramatic way his poems unfold have taught me so much about managing energy in short lyrics. James Merrill was the first poet I loved unreasonably. Henri Cole and Carl Phillips are two poets of my parents’ generation whose work has been indispensable to me from the beginning. They are both represented with brilliant poems in the Queer Nature anthology—both poems in some way about the way we look to the natural world to teach us about ourselves, our desires, and how the natural world always complies and refuses us at the same time.”
Richie Hofmann is the author of A Hundred Lovers (2022) from Alfred A. Knopf, and Second Empire (2015), from Alice James Books. He received his MFA at John Hopkins University and is a Jones Lecturer in poetry at Stanford University.
“The queer poets and academics whose work has been foundational in critiquing Western constructions of Nature (and thus The Human) in my work are Sylvia Wynter, Katherine McKittrick’s Demonic Grounds, Zakiyyah Iman Jackson’s Becoming Human, Gloria Anzaldua, Dionne Brand’s A Map to the Door of No Return, Robin Wall Kimmerer’s Braiding Sweetgrass, Tommy Pico’s Nature Poem, Vievee Francis’ Forest Primeval, Jake Skeets’ Eyes Bottle-Dark and a Mounthful of Flowers, and Natalie Diaz’ Postcolonial Love Poem.
“These works reveal how the “Nature” of the Western imagination is an inherently colonial concept. “Nature” conceived as terra nullius, or empty “virgin” land, by using the very word, invents the land as an unpeopled, undisturbed habitat outside of time, removed from the urban, and evacuated of Blackness, indigeneity, and queerness. National parks—“America’s Best Idea”—are racialized spaces defined by the absence of race, and serve to dehistoricize the land from its indigenous history and frame conservation as a value rooted in rugged individualism and self-sufficiency. In the construct of “nature,” indigenous people are confined to prehistory—if nature is prehistoric, then what we do to it does not affect our future. In the Western imagination, “Nature” is separate from us, just as the body is separate from the mind, and becomes an object—a place to go, a thing to be experienced, a resource to extract from—rather than a living being surrounding us, full of beings with whom we share a destiny. The concept of “Nature” is primitive, and necessary to construct the (white, Western) Human who has evolved beyond it.”
Vanessa Angélica Villarreal, author of award-winning Beast Meridian (2017) from Noemi Press and essay collection CHUECA, forthcoming from Tiny Reparations Books, an imprint of Penguin Random House, in 2023. She is a recipient of a 2021 National Endowment for the Arts Poetry Fellowship and PhD candidate at the University of Southern California in Los Angeles.
I think animals abound in queer poems as metaphors, false or correct, of fully living in a body.
FWR: Queer desire carries an inherent subversion of expectation, and with it, potentially, greater freedom of form and image. What are “the birds and the bees” of queer erotic poems? What metaphors are found in the biomes of queer poems, especially sexy ones?
AFT: I have been trying to find my own answer to this question. I have written about my experiences as a child of retreating to the woods as a place of safety. Often, I would find myself hiding in the woods where I could watch my family, seeing through the trees a world that could not embrace my queerness. I take my queerness to the woods where it is not moralistically judged by the trees or other flora. This question reminds me of Carl Phillips poetry and essay, especially his “Beautiful Dreamer” chapter in The Art of Daring, which describes stumbling on three men having sex against a tree in the woods. Perhaps the wilderness provides cover or separation from societal judgement, which is why we have so much to say about queerness and nature.
VAV: Nature was never accessible to me growing up—I was born on the US/Mexico border and grew up in Houston, Texas, an ever-sprawling, drowning city under construction where Nature is at least an hour drive away near the state prison, and where white flight takes its suburbs and fells trees to make room for endless strip malls and megachurches.
Still, nature asserted itself in surprising and subtle ways in the Black, Latine, and queer neighborhoods of Houston where I grew up. My childhood home is near Acres Homes—a historic Black homestead nestled between highways, famous for its barbecue and horse-mounted Black cowboys; I attended Pride at seventeen and got my first HIV test at the free clinic in Montrose, the (now fully-gentrified) historic gayborhood of Houston along Buffalo Bayou; I biked through the white-oak-lined side streets of Third Ward, Houston’s historic Black neighborhood, to attend the University of Houston. And as a child, the swampy young pines behind our house haunted my imagination and stayed with me long enough to inspire the inner nightlands of Beast Meridian.
Those pines were where I escaped the confines of gender and jumped my bike over ditches with boys, smoked cigarettes and listened to music with the bad kids, escaped angry parents to read The Bell Jar under honeysuckle, tagged anarchy symbols under bridges, explored flooded creeks and caught crawfish when the power was out after hurricanes, kissed and touched and undressed with every gender under the stars. After I got caught sneaking out at thirteen, my parents took my bedroom door off its hinges permanently, so throughout adolescence, the pines were the only place I had any privacy, the place where I became brave, the place that held my forbidden self, a sanctuary of desire that made safe my secrets, the moonlit clearing where young love blossomed in my body, a haven for a young girl in trouble to hide. My girl, my girl, don’t lie to me, tell me where did you sleep last night / In the pines, in the pines, where the sun don’t ever shine, I would shiver the whole night through. That vision of nature informs every poem in Beast Meridian, from “Malinche” to “Girlbody Gift” to the final sequence, “The Way Back”—the nightlands of forbidden desire, rebellion, trouble, alienation—where the speaker grieves her monstrosity until she can finally embrace her animal, and in so doing, sets herself free.
Queer nature is a catapult out of the limits of a single human body. It is a breaking out, a widening into the possibilities of a transformative understanding of boundaries of self.
RH: Being queer, I think, forces one deeply into one’s body—you become more aware than other people about the arbitrariness of gender and the randomness of having a body. I think animals abound in queer poems as metaphors, false or correct, of fully living in a body. Free from desire and emotional pain, social torment, strictures of marriage and morality. In my own poem, “Idyll,” the speaker desires to shed his skin; the act of speaking, of confessing to desire, is an act of undressing.
ET: I love this definition of queer. I think sometimes we think of queer as undoing or transforming, but often I think of queer as revealing what has always been. Rather than leaps, I think of sinking deeper into, of falling, of lying and pressing (as fingers into the soil)–all of which are unsurprisingly very sexy actions to take.
FWR: What does queer nature mean to you? If you experienced the HIV/AIDS pandemic, has experiencing the Covid-19 pandemic caused you to consider “nature” more than in the past?
RH: This is a hard question for me. I feel somewhat ambivalent about both “queerness” and “nature.” I don’t think of myself as a pastoral poet. I’d rather be in a museum than in a forest. But reading Queer Nature, I feel such a profound kinship with writers I’ve never met.
AFT: Queer nature is a catapult out of the limits of a single human body. It is a breaking out, a widening into the possibilities of a transformative understanding of boundaries of self.
I don’t have much to say about the HIV/AIDS pandemic and the Covid pandemic. It angers me that most people still think of HIV/AIDS as a ‘gay’ disease. Most people do not see the parallels. Most people can’t get to the point where they see how greed, environmental degradation, and ignorance lead to pandemics.
the act of creation is forever fused with subversion in nature
VAV: The nature of my youth was not the normative Nature of national parks or state reserves—it was a nameless, swampy half-acre of undeveloped land behind our house, where flooded ditches gouged the boundary between our neighborhood and the trailer park next door. That nature was where the “bad kids”—the troubled kids, rebels, outcasts, queer kids—found each other, not recognizing that our bond was not in our badness, but in shared trauma and alienation. The only way to get to our nature, queer nature, was to be disobedient, daring enough to break a rule, stay out after hours, trespass, know where to jump the fence. The forbidden places I went to skip school, smoke cigarettes, skinny dip, drop acid, give and get head, kiss both girls and boys, fuck in cars until police pulled up, were also where I went to read, write, and play guitar. And this has had a fundamental influence on my artistic practice—the act of creation is forever fused with subversion in nature. Nature and art are sites of disobedience, rebellion, and provocation—if I am not being subversive, vulnerable, provocative, brave, then I am not making the art I want to make.
Now in single motherhood, I live near Griffith Park and Southern California beaches, and nature is a haven from isolation and endless responsibility, an expansive companion that quiets my troubled heart, holds my grief in rosy light, and sends me guardians to guide my path—still deer, scrappy coyotes, vigilant owls, hovering hummingbirds, tumbling dolphins, fragrant artemisia—their presence urging me to go on when the world feels impossible and love never comes. Now, nature is where I go to slow down time and listen to the open, be with when there is no one, be with until there is.
ET: I think queer nature asks about access and owning and belonging. I think in both of these epidemics, we had to reckon with the truth that very little is owed to us and in fact, we are obligated to return our bodies to the natural world eventually. That sounds very bleak but what I mean is that my idea of queer nature is to be freed of invented obligation and restriction and to discover and experience what is opened.
INTERVIEW WITH Matthew Olzmann
Matthew Olzmann’s latest collection, Constellation Route, is out now from Alice James. He has published two previous collections, Contradictions in the Design and Mezzanines, and he has received fellowships from Kundiman, the Kresge Arts Foundation and the Bread Loaf Writers’ Conference.
FWR: Can you speak on the genesis and organization of Constellation Route?
MO: I’ve written poems that mimic a letter, or utilize an epistolary or apostrophe approach often before, and at some point I just thought that if I have fun doing that, what would happen if I did that non stop for a while? So that was the genesis; it didn’t necessarily start out as ‘I’m writing a book of these’ but instead wanting to see what direction the writing would go if I kept doing it over and over. How long would it stay interesting for me, this thing that is often a default mode for me? Would it remain interesting or would it evolve? Would I make new discoveries? I think sometimes in writing, there’s the impulse to reinvent the wheel each time you sit down and write, but if something seems interesting to you or something feels productive, you should try to do that again.
I thought [the organization of the book] would be easier than my previous two books because in those books, the subject matter is somewhat disparate, so that challenge was to see how I could get these things to fit together. With [Constellation Route], since they all have a similar approach or they’re about postal terminology, it felt as though there’s already a governing logic for why they belong in the same book.
But then I started having new challenges. For example, when so many poems have the same approach, how do you create variation, how do you change things up? That affected the writing process later, as I tried to write things in new directions. Then [this book] had all the challenges my other books have had. Even though there’s a formal approach that makes [these poems] similar, the subject matter and tone can vary widely. It ended up having all the old challenges and some new ones, just to make it interesting.
FWR: As I was reading through it, I loved the moment where poems came back to a subject or referenced a previous poem (for example, “Letter to the Oldest Living Longleaf Pine in North America” and “Letter to the Person Who Carved His Initials into the Oldest Living Longleaf Pine in North America”). The opening and closing poems to me seemed really set, so I had wondered if you had written “Day Zero” and “Conversion” with the intention of having them as those bookends.
MO: I didn’t write any of those intending for them to be in a specific position; “Day Zero” had a different place in the book, and Jessica Jacobs said I should start with that poem. As I was putting the book together, some of those things were things I was aware of. I wanted to spread them out so there was this echo.
FWR: To build on that idea, I’m struck by how writing the same structure of a poem, an epistolary or an apostrophe, is reminiscent of how an echo can lead to deviation. There’s the sameness, but also beauty in the deviation. It reminds me of how a postal route works– presumably, you’re going through the same route and making the same stops, but you’re seeing them in new lights or in new ways as you move through the seasons or through a place.
MO: The post office, despite my limited knowledge of some aspects of it, ended up having some influence on not only the poems but also the shape of the book and the language. Looking at the glossary of postal terms, wing case, day zero, everything seemed to be like an institution made by a poet.
FWR: In a conversation with Kaveh Akbar, hosted by A Mighty Blaze, you spoke about play in poetry as a spiritual or meditative practice, and how “irreverence requires acknowledgement of something grand”. To what extent do you feel you’re using humor as a bridge to the reader, or even to deflect someone’s guard being up?
MO: I think in our daily lives, we can use humor to attack or criticize, but also to charm and entertain, or to diffuse tension. We can use it to introduce an idea or to present something in an unexpected manner. I think in poems or stories, or perhaps any kind of writing, one of the things that’s useful about humor is that it disrupts the reader’s ability to anticipate to a degree. As a writer, I’m generally interested in humor because it creates a point of contrast. I like poems that have more than one emotion, especially placed next to each other. Sometimes it’s because an emotion next to the other sets off the second, whether that’s moving from certainty to doubt, or anger to something more meditative, from grief to wonder. I’m also just drawn to writing as a reader and as a writer that isn’t presenting human experience in a monotonous way. I feel both terror and wonder when looking out into the world, and I’m trying to find a space where both of those can exist in the writing process.
FWR: The poem “Letter to Matthew Olzmann, Sent Telepathically from a Flock of Pigeons While Surrounding Him on a Park Bench in Detroit, Michigan” comes to mind, and how it moves from the absurd to this greater, more empathetic commentary. As a teacher, I think that humor helps open poems up and make them accessible or an experience to be shared. And that transition, from the human to a more humane tapestry to find oneself in I think works really well in this collection.
MO: I see what you mean about humor being a point of connection. When I think about other artists who I’m drawn to, there’s something about humor that feels, in the audience, engaging or charming. It can feel like I’m being let into something– when you’re both laughing, you feel like you’re in on the joke. It’s hard to imagine who’s reading a poem when you’re writing it. I have some people in mind, sometimes, I’m always going to share what I write with my partner, Vievee, but after that, when the poem goes into the world, I have no idea who’s reading it. I like the idea of it being accessible to some people who aren’t necessarily poetry scholars or writers.
FWR: In the title poem, “Constellation Route”, you write:
…a messenger… gets wildly lost. It’s night.
Lonely. He glances to the sky–
inside that disorder,
he finds one light that makes sense, and that’s enough
to guide him to the next stop.
For me, that was the moment where a lot of the poems clicked, where I felt like I could name the theme that I couldn’t quite put my finger on previously: the idea of community. This fits what we’ve talked about with how humor forms connection, but also the letter form as a way of asserting a community (of friends, of writers). This seemed to come up again and again in your poems, whether “Fourteen Letters to a 52-Hertz Whale” (“Do you ever wonder that because your voice is impossible to hear, maybe no one will make the effort? That you can work really hard and try to be a good person… but then… the waves will just swallow you whole?”) or “Letter Written While Waiting in Line at Comic Con” (“…it’s not/ these costumes that amaze me; it’s always been/ the languages. The way they reach/ for something that can’t be said/ in our tongue.”).One of the things you seem to be reaching at is how we form and maintain community, and then, looking at the United States, how might this idea of community be under threat or at risk of change in ways that might not be particularly kind.
MO: I don’t know if I was thinking of community as one of the primary thematic drivers of when I was making the book, but I started to become aware of that later. One of the reasons I might not have been aware of it in the writing is that I tend to write poems one-at-a-time, without necessarily thinking of how they relate to one another. I write the poems and assemble books later.
But when I started putting Constellation Route together, one of the things I was thinking about was how to make things feel communal. This was part of the reason for including letters with other people in them (such as “Letter to Matthew Olzmann from Ross White, Re: The Tardigrade”) to give the sense that there were more people involved than one version of Matthew.
One of the questions I was asked recently is if the speaker in these poems, excluding those obviously persona, is me. Are the poems autobiographical? While I think it would be hard for all of them to be me, I’m sure all of them contain aspects of me or some aspect of my world view. Oliver de La Paz said something about his own poems about autobiography that really resonated with me, the idea that in an autobiographical poem, the speaker resembles you the way John Malkovich resembles John Malkovich in Being John Malkovich. I might be taking this quote out of context, but I think the speaker in any of my poems is a performance of the self. It might represent the self but it’s a performance or an aspect of the self, and there can be many of those.
You mention the conversation with A Mighty Blaze and Kaveh [Akbar], and before that, he and I were talking about how the book we haven’t written, the one that’s still in your head, is always perfect, or has the potential to be. Before you’ve made it into an object, it’s this thing that exists in the realm in perfect speculation. Most of the poems, once I tried to write them, it was a pretty messy process. Messy, but some of the fun is making discoveries. A lot of the poems, I might have a line or a vague idea, but I don’t necessarily sit down with a thoroughly mapped out route toward a destination in mind.
I like writing for the process of writing. I like the process of being there and working. There’s a point when I’m working on a poem that I’m imagining it as a point of connection. I imagine how someone might read it, and then it becomes a moment where I’m reaching for a point of contact. Rather than withdrawing from the world, it feels like working on a way to venture out and make contact with people.
FWR: Thinking of connection, or perhaps the perfect poem, are there poems that you love to teach, that do what you’re reaching towards?
MO: It’s constantly changing. It’s a list I’m constantly adding to. So many poems that I love to teach and some of the old standbys: “Iskandariya” by Brigit Pegeen Kelly; “It Is Maybe Time to Admit That Michael Jordan Definitely Pushed Off” by Hanif Abdurraqib; “Wishes for Sons”, by Lucille Clifton, or “Sorrows” or “note, passed to superman”– I remember the first time I read her series of notes to Clark Kent, I remember thinking, “you can do that? You can write notes to these people?”; Rilke’s “The Archaic Torso of Apollo”; “Brokeheart: just like that”, by Patrick Rosal or “Guitar”; “Ode to the Maggot” by Yusuf Komunyaaka; Campbell McGrath’s “My Music”; Cathy Linh Che’s “Poem for Ferguson”; most of Szymborska’s poems. I like talking about her poems “True Love” and “Pi”, “Notes From a Nonexistent Himalayan Expedition”, “A Large Number”, “The End and the Beginning”– I could go on and on.
ASHES by Nandita Naik
The river Ganga seethes with ashes. We shove our elbows into each other’s sides, muscle our way in to look. The bodies of our grandmothers and grandfathers burn on the cremation ghats. We watch them become less like bodies and more like a collection of burning fabric and bone marrow and veins turning into ash.
We collect the ashes into the kalash, and then we say a quick prayer and leave the kalash with the purohit. We wonder if the ashes carry the sickness inside them, or if the sickness has separated from their bodies, and in that moment, we imagine the sickness itself as a body, vulnerable and tender. After a few days, the purohit hurls the ashes in.
The ashes dissolve into the river, mixing, impossible to separate again. This makes it harder for us. We cannot point to a congealed lump of ashes and say, Here is Patti who cooked the best idlis in the world and here is Ushana who made all those beautiful paintings and here is Smruti who is a very fast runner and beat all of us in the one hundred meter dash and here is Pooja who hated us, maybe, and here is our uncle Jaya who, when we told him we were going to be famous singers one day, laughed so hard his fingernails fell off. We still keep the fingernails in tiny urns on our desks.
All these people and no way to tell them apart. We know their names, but the river doesn’t.
*
When we are sick, we come to the river Ganga begging it to heal us. The heat pares us down, reduces us to thirst and burning. Some of us bring wounded limbs or injuries, inherited through our bloodline or self-induced by our stupidity. Others bring the sickness, arms spangled with mosquito bites.
The smell of scorched hair hovers over Varanasi. The clang of bells. Merchants hawking remedies too expensive for us to buy. Orange embers from the ghats land in our hair and remind us how close we are to burning.
Our proximity to dead bodies makes us nervous. But despite this, the Ganga is a healing river, and there is nothing we need more than to be healed. We anoint our foreheads with ceremonial white ash and bathe in the river. The ashes seep from our hairlines and pool in our collarbones.
Nalini breaks off from us and runs to the river bend. She stoops to cup a section of the river in her hands and her great grandfather passes through her fingers.
There are so many memories we steal from Varanasi. The sweet dahi vada we gnaw between our teeth. People asking for money so their families can cremate them when they are dead. A woman crying as the sunlight strikes her face, sculpting her into something raw. Ashes fall into the river and the water reaches up to touch them.
In the years following the sickness, we learn who the river has chosen to save and who it has forsaken. Swati dies. None of us knew her very well, but we knew she mostly liked to eat food that was colored white. So, we burn white food along with her.
We are scared to scatter her ashes into the river. What if the ashes are still Swati? What if she is still lodged in them, unable to get out?
Kavya tells the rest of us we are wasting time, so we throw Swati into the river anyway. Her ashes mingle with everyone who came before us and everyone who will come after us. Swati’s white food mixing with Pooja’s maybe-hatred mixing with Patti’s love mixing with Smruti’s mile time mixing with Jaya’s laughter.
*
Nalini looks for animals in the Ganges. The softshell turtle, the river dolphin, the otter. But they will not come near the crush of visitors. We don’t tell Nalini this, so we can watch her try and fail to find them.
She mistakes a passing boat for the back of a dolphin and jumps into the river. We laugh at all of her pouring forward. Nalini struggles and screams, thrashing in the water.
There is a moment where no one knows what to do. Do we jump in and risk ourselves? The boat’s propeller could pull us under, add us to the tally of ghosts in this river. Or do we let her go?
Then Kavya jumps in, swimming towards Nalini, and it would look bad if we didn’t jump in, too. So we all swim to her and pull Nalini to the shore. The boat misses us by a few feet.
Exhilarated by the rush of almost dying, we make promises we can’t keep. We tell each other: we’ll do anything for you, we’ll die for you, we’ll bail you out of jail, we’ll donate our kidneys if you ever need one, just tell us what you need.
We know we’re being stupid, but it’s okay to be stupid. We think we have time.
*
But we grow up, finish school, get married. For some of us, our husbands die, and we break our bangles, don the white clothes of widows, and migrate to settlements.
For others, we are frustrated because either our husbands won’t die, or our future children won’t be born, and nothing seems to change.
We move away from Varanasi. The population of river dolphins dries up. Gharials are endangered. We read about bombings and shootings and stabbings in the paper, and pour tea for ourselves to drink in the afternoon.
It is only sometimes when the sunlight glints scarlet against the waves or our bodies flush with desire or we touch the fuzzy heads of our children that we think: we are lucky to be alive. Lucky to not be particles in the river right now. Who would ever want to leave?
*
Nalini is run over by a rickshaw two blocks away from where we live. When she calls out for help, only the rickshaw driver hears her, and he doesn’t stop. She bleeds to death in the street. Her kidneys are ruined.
Nalini’s family does not have enough money to do a full funeral ceremony, but they do everything else right: pray over the body, cremate her, scatter her remains at the sangam where the three rivers meet. Sacrifice a husked coconut, milk, some rice, a garland of flowers.
After her death, the body that used to be Nalini exists amongst the softshell turtles and river otters and endangered gharials.
In some years our bodies will be ashes, and our children will celebrate our lives. They will feast on banana leaves and set our pictures on our verandas and eventually they will cremate us and throw us into the river.
We hope they will cry for us, at least a little. We want our families to grieve for the hundreds of generations that will forget us after we are gone. We hope their tears mix with our ashes, all of it ending up in the river.
*
When diseases and motorcycle accidents and electrocution finally shove us out of our bodies, we roam the earth for forty days. We can’t believe it is over. We want to haunt the people who killed us or the people who loved us, to terrify them equally, to make them realize we are still here.
But our families scatter our ashes in the river so we cannot return to what is left of us. Some of us grow vengeful. Our families aren’t grieving enough. Others want to save our children from a forest fire or to console our husbands or simply to die again, but with more sophistication.
When the hunt for our ashes exhausts us, we recall the feeling of the cool river against our face, on that day we almost drowned with Nalini. We return to the river. Pollution has darkened the waters. We sift through the water, but we can’t find any trace of our old bodies. Everything that we were is gone, dissolved, so we sink to the riverbed and surrender to a glacial quiet.
*
We are born two weeks early, seven weeks late, in rickshaws, during stormy nights, in the sunlight, in a horse stable, on the terrace of an apartment building.
Our parents take us to the river Ganga to name us. Around us, the night eddies and aches with the sound of language we cannot yet untangle. We drink in everything with our newborn eyes and immediately forget all of it. The ice-cold water rushes towards our faces. Our eyes sting with the salty water. We scream and thrash to get away from it. But we cannot escape.
We want the water to leave our eyes, but our parents lift us and dunk us again in the river. We make underwater sounds but they come out as bubbles, so we watch our voices lift up and up until they break against the river’s surface.
- Published in Featured Fiction, Fiction, home, Monthly
Rajiv Mohabir: FROM “SWAGGERMAN, FLYMOUTH” A DEVIANT TRANSLATION
Introduction by Rajiv Mohabir:
The poems that follow are from a forthcoming manuscript. These poems are a type of translation of a Caribbean chutney song called “Na Manu” by the Surnamese singer Bidjwanti Chaitoe Rekhan in the early 1960s.
The song “Na Manoo Na Manoo Re” from the 1961 Bollywood film Gunga Jamuna in which Lata Mangeshkar sings a song of similar lyrics may have been an inspiration to the Sarnami Hindustani song of Bidjwanti Chaitoe Rekhan.
Still, adding more layers and complications, is this song, remade by Babla and Kanchan– a duo from India who took Caribbean songs and remade them for worldwide distribution in the 1980s– that was very popular in my family and the community of Guyanese and Caribbean Indians that we interreacted with in Orlando, New York City, and Toronto, so my move to translate them is one that is intimate given my own linguistic history of erasure and reclamation. This is the version that I grew up dancing to, knowing it intimately in the twisting of my body in feral dance.
What is remarkable about each remake and each rebranding is the change in lyrics and instrumentation, translated each time to fit the contexts of the viewers/singers/dancers/audience. To start with the Surinamese version, the regularization in Rekhan’s lyrics allows for a predictable structure that is easily replicable, though it maintains the play and irony of the original. I keep the play and irony of the original in mind as I work through the various pieces in this section of the translation process I am presenting here.
The process that I use to translate this song I’m calling “deviant:” these are deviant translations. I want to destabilize language and the ideas around final realization and “arrival”, in order to resist stasis and provide space for all of the queer slippages of language and their worldviews in their very particular speech communities. When I was younger these songs in Hindustani would be translated into a Creole iteration with a different poetic orientation. The English interpretations were up to me. All of the poems are retranslations of retranslations of retranslations in and out of Guyanese Hindustani, Guyanese Creole, and English. In this way I envision each incarnation as a possible emanation from the text as even the idea of primacy and the original are dubious. I approach each iteration with a different idea of what I want to communicate: what affective dimension is available in the language that has similar resonances throughout while not always being literal. What are the affective hauntings of these lyrics, languages, and musics? This is the central question driving my experiment.
I’m also obsessed with Creole and Bhojpuri indeterminacies in English and the ways these languages use grief, humor, and joy in differing ways. Using Guyanese Bhojpuri, English, and Guyanese Creole, the deviant translation is nonbinary and ever migrating. (In live performances of these songs, performers sing as the spirit moves them with lexical fluidity an incarnation of their own creative magic). What results are translations that are not translations as such in that there is no resting place but rather motion with the deviant driving the multiple crossings.
From “Swaggerman, Fly-mouth” A Deviant Translation
Swaggerman, fly-mouth
what is true?
I take in the raven moon’s glow
so when you deny me
I’m still opalescent.
Why veil this shine
for a liar’s night, a mind
wipe serum?
My churas are not shackles—
It’s morning and I’m gilded.
*
Things Not to Forget in the Morning (Liar Though You Be)
moonlight moonlit night full moon light
my veil with kinaras of gold
golddupattagold
golddupattagold
golddupattagold
golddupattagold
golddupattagold
golddupattagold
golddupattagold
golddupattagold
golddupattagold
golddupattagold
golddupattagold
golddupattagold
golddupattagold
golddupattagold
golddupattagold
my silver bera
*
a song from laborer to recruiter is that why it is so sonorous and resonantly all these years later summoning the ghosts of tide and bond how even as the language receded from us like a tide coolies couldn’t release still can’t let fly this story or rather it possessed us in the dance halls as soca chutney a music salve for the pain of forgetting for getting into the boats and we are haunted by the memory of a promise of return but it wasn’t about the physical return but a return to wholeness-as-India that our masters and owners reneged on denying generations any passage not rum-doused and sun-scorched is this why we dance so fiercely in the moonlight is this
*
What part of me is memory?
The skin and muscle,
neuron and fat—?
Don’t believe in god.
It’s a mean lie to lay you down
to strip you of cloth and gem.
You are not headed any place
but into the ocean as cremains
and pearls of bones
not quite machine smashed.
Did you forget? Is it beautiful
this morning where you think you are?
*
चूड़ा बीढा काढ़ा
काँगन बाँगल जिंगल
चान्दी की चान्दनी जइसन
दुपट्टा चुनरी ओढ़नी
निक़ाब परदा रूमाल
बदन की बदनिया जइसन
*
Look. Wha’ me know me go tell yuh
De man come
an’ tief all me ting dem
‘E come cana me
an’ talk suh lie-lie talk
an’ me been haunted
fe lie dung
whe’ ‘e put de ordhni
But wha’ matti hable see a night?
Come daylight
dopahariya
‘e na remembah
me na me bangle,
how de moon a shine,
O gas—
how de moon been a shine
*
Sugar floss melts in dew
forgets its thread’s any spun yarn
So what thing is moonlight
who deposits amnesia
for even a woven veil
to dissolve from your memory
despite my ornaments
exquisite and golden forged
all lost in the ephemeral jewels
globes of hundreds of tiny suns
bending grass leaves
into pranam which is both
greeting and leave taking
- Published in home, Monthly, Translation