Accessibility Tools

Skip to main content

Author: mascara

Almitra Amongst Ghosts by Rafeif Ismail, winner

Rafeif Ismail’s current work aims to explore the themes of home, belonging and Australian identity in the 21st century. A third culture youth of the Sudanese diaspora, her goal is to create works that blend the traditional elements of the arts of her home country with elements of classic and contemporary western arts. She is committed to writing diverse characters and stories in all mediums, is currently working on her first novel and hopes to also one day write for screen. She can be found exploring twitter @rafeifismail

 

Almitra Amongst Ghosts

Houah Maktoub, your grandmother always used to say, it is written. She firmly believed that everything that will ever happen had already happened, that distance and time were no obstacle.  You used to sit by her side, in the shade of a veranda overlooking a courtyard, in that house surrounded by tall walls painted white, with its metal gate that was green with age, always open.  You listened, your fingers sliding across the imperceptible thorns of the okra you handed her which she expertly cut for that night’s dinner as she told stories she had grown up learning, in the village on the island between two Niles. Stories of family, friends and legends, she had weaved them together like a dark Sahrazad. It is where you first heard of Mohamad, the village boy who lived on the edge of the savanna, who cried, tiger! tiger! tiger in the grassland! Until no one believed him, and his whole village was massacred as a result. And of Fatima, who sang so sweetly that a ghoul stopped the Nile for her, so that she may retrieve her lost gold. Of the spirits in the rivers, those on land and ancestors who whisper in dreams, reaching out from some other world with warning and advice; years later, you will learn that quantum entanglement posits that two more objects may exist in reference to each other regardless of space time, and think on how much physics sounds like her folklore and faith. At your grandmother’s side you learned of a world three parts unseen and believed in it. Now those days seem hazy and distant, and there is a space in you, that twinges like phantom limb, as though you lost something you did not know you had, somewhere along the invisible borders between what you thought was home and here.

***

Your house is like every other, with three bedrooms, a kitchen and a living room and your house is full of ghosts. You see them pass across your father’s eyes as he stares at a wall, seeing a place that is not there anymore. They follow your mother into the sunlight as she gardens, they inform the heaviness of her step, the creaking of her bones – she is trying to grow chili, aloe vera, and a lemon tree, much smaller than the one that grew in your old home, that doesn’t seem to want to flower. You see the ghosts on your way to the bus stop, where every day without fail in the space of a single step, the street becomes dusty and you can smell sandalwood in the air, it is almost as though if you walk down that road, you would see your grandmother, sitting outside that large green gate with a big wooden bowl at her feet, cutting okra. The ghosts thankfully don’t follow close behind you at school, although they linger at the edges of the classroom, in the shadows of the trees dotting your school oval. You get used to them over time, those flashes of scent, of memory and you learn how not to react the same way you learn to not hide under your bed when you hear fireworks, or jump every time a car backfires. The dreams are more difficult to control but as the years pass you form an understanding between yourself and those haunting you.  

***

It is 2016 and your newsfeed had been full of stories from the Orlando massacre, and suddenly the world is tilting much further along its axis, and gravity seemed much stronger, every breath feels like a battle. You do not attend the vigil to commemorate the victims and survivors. You cannot bring yourself to leave your house. Adrift from your body, you feel trapped, unable to look away as the news shows people becoming hashtags, becoming tombstones.  You finally understand why your mother cried that day two years ago, when you, eighteen and giddy to the point of intoxication tried to find the words to explain something you did not have the language for, when you tried to tell her about Dunya.

” Everyone feels like this way about their friends at some point!” She had screamed, when you’d both lost your tempers, yours in frustration, hers in something closer to desperation ” It does not mean you act on it”

In your stunned silence you had offered no response

“This will pass” she had said “and we’ll talk no more about it.” Ending the conversation.  The distance between you grew, until now, where it feels like you are standing on opposite shores of the same river.

Now you see her words for the plea and prayer they were. There is so much that is unspoken in that ghost house of yours, the silence is often straining to bursting as it rings on every wall but like bullets, words can ricochet and fragment, so you all keep your silences. You had called Dunya earlier that day, tired of navigating minefields in your living room. She had deactivated her social media accounts earlier that week, always much more practical when it came to dealing with grief, better at avoiding it, putting up walls and daring it to come closer, you on the other hand, soak it up like injera does mullah, your comfort food, until it becomes all you can taste. Travelling to meet her is the first time you are out in the sun in days and everything is just a bit too bright, the bus crowded enough that you have to sit next to someone.

***

It is sometimes easy to fall into the dream of this country, to walk towards that mirage of blind equality and for a moment forget that your life has always been shaped by the actions of others, from centuries and continents ago to just now, as you walk on to a bus and strangers with frightened eyes uncomfortably avert their gaze and shift as though shielding themselves, praying you don’t come near them. As always, your embarrassment comes unbidden, rushing through you, pricking your skin like tiny okra thorns and your every moment automatically becomes an apology. You remember that so much of you is not your own. Maktoub. But not the way your grandmother believed. No, in this nation people assume they can write your story from beginning to end, and wait for you to fall into place on the stage that has been set, it is why every conversation scans like a hostage negotiation, with your humanity being the item that’s up for deliberation.

Once, when you were fourteen and Dunya was still just one of the many girls you meet in passing twice a year during an Eid barbeque and your futures were not yet this possibility.  There was a boy who walked home with you every day after school. You talked in a way that you never did on campus, those conversations became the very best part of your day. He was different and made you laugh. He called you beautiful, for a black girl and you kissed him. It would not be the last time someone would pay you a provisional compliment, nor the last time you accept it. Back then, you had not yet realized, that those who view your beauty conditionally, undoubtedly felt the same towards your humanity.

With Dunya, you found a love without stipulations and it was at once both a revelation and revolution. She walks proudly in the streets with her dark hair beneath brightly colored hijabs so obviously herself and it terrifies you that she may not come back one day. As report after report makes its way onto your newsfeed of attacks on women who look like her, like you-  you pray more fervently than you have in years. Even if you’re not sure who you are praying to.

It’s one of those dime a dozen, cannon-fodder days that roll on lazily through the summer, with a too hot sun and clear skies when you meet her, under a jacaranda tree in some park you’d found when exploring the city, it’s biggest attraction is that its located several suburbs away from where you both live.  You have both learned to compromise.  You speak English with American accents and Arabic with Australian ones. You hold hands but only in places where you cannot be seen, because gossip spreads faster than bushfires and neither of you would survive the burn. Yet in those compromises of all that you are, you still carve out spaces for yourselves. You sit for hours under the shade of that tree, and remember stories from an ocean ago, and Dunya reads out loud from her favorite book, you listen to the cadence of her voice, as she recites poetry the way she was taught to recite prayer, it is almost indistinguishable from singing.

And there is a way to describe this moment, the shade, the tree, the breeze; this brief respite from the world –  in the language you were both taught as children – Al dul al wareef. There is no companionable phrase in English. That is fine, there are no words for who you both are either –  in the language of your grandmother and your parents –  the one you now speak with an accent now, love is described by forces of nature, monstrously destructive and divine, and in all of that, is possibly an explanation as to why in that language the words for breath and love are indistinguishable by sound. It is probably why songs only croon phrases like ‘You are the Nile’ ‘She is like the Moon’ and ‘you are the hawa coursing through my veins’.  

“So speak to us of love, said Almitra” Dunya quotes in Arabic. Stories like yours don’t have happy endings, not any you have seen. But you are not only beautiful in your tragedy. One day you will write this story, and speak of love, it might be read under a different sky, it might have a happy ending. Just for now though you think, your eyes drifting shut I can keep living it.

Rose Hunter reviews Poems of Mijail Lamas, Mario Bojórquez & Alí Calderón translated by Mario Licón Cabrera

Poems of Mijail Lamas, Mario Bojórquez & Alí Calderón

translated by Mario Licón Cabrera

Vagabond Press

Reviewed by ROSE HUNTER

The Poems of Mijail Lamas, Mario Bojórquez & Alí Calderón presents the work of three contemporary Mexican poets, one born in 1968 (Bojórquez), one in 1979 (Lamas), and one in 1982 (Calderón), translated by the Mexican-born, Sydney-residing poet and translator Mario Licón Cabrera. The book begins with the work of Lamas, a good choice since his is in many ways the most immediately personable voice of the three, at least in terms of the selection represented here.

Here are the opening lines of the book:

  1. Refusing to Return

While you refuse to return,
memories reach you as if from a blind well,
and that sun is a copper coin without shine.
In silence you polish its sharp edges
till the memory of the landscape hits you.
You know the sun didn’t feed its pack of dogs,
so you repeat to yourself it’s always summer there
and those are the words that bring you back. (15)

With this beginning we are drawn into a situation of receptivity despite resistance, a mood that continues throughout the selection of Lamas’ poems (which also form a self-contained sequence). One of the many enjoyable things about this anthology is how most of the poems are presented with at least a few others from the same series, providing a useful orientation for the reader as well as the potential for a deeper reading experience. Additionally, themes overlap between poets, for example, both Lamas and Bojórquez make use of the elements of desert and shadow, and both Lamas and Calderón are concerned with religion and death – to name just a couple of the many rich echoes that reverberate over the course of the book.

Smaller correspondences (also the title of Calderón’s book from which the poems in this book are taken) can be noticed as well, for example a coin opens Bojórquez’ section also:

The coin of time burns in my hand
a metal circle without a face
it burns all that I ignore of myself
all that no one suspects of me (57)

These two openings encapsulate many of the differences between the first two poets: the more conversational and inclusive tone of Lamas, and the more distant, compressed tone of Bojórquez.

Lamas’ section reads like a chapbook with a discernible situation and resolution. Throughout it, the elements of heat – including summer, the sun, dust, fire, and ashes – are prominent. The hot climate takes on the character of an oppressive person, who “chases” the narrator (28), and who will “search the cities one by one / until it finds you” (30).

Heat/fire and memory are also inextricable; here is the opening of poem V:

  1. Like Something Extinguished By Fire

I remember my first childhood home
and the second
and the third.
They all are one,
ablaze. (32)

The next poem starts on the next page but is part of number V (no separate title – I like this formatting, present in Calderón as well) – and imagines all the photographs burnt, and wonders if this may have destroyed the memories as well (33). But the narrator pushes on, to find them. The narrator is recalling a literally hot climate (the state of Sinaloa I think, where the poet was born), and as well as that I think about how my older, and not necessarily totally joyful, memories feel like this – a heat in my body precedes the act of remembering, and, depending, impinges upon it or seeks to prevent it. This climate/condition/feeling is used to great (blistering) effect in the entire sequence.

Bojórquez presents us with shorter poems and more compressed imagery, and the spare quality of archetype, as well as revelation and myth. His section is divided into three parts. The one that appealed to me the most was the second, “Of Certain Deserts,” which presents the enticing scenarios of “desert birth,” “desert alive,” “desert exile,” “desert dream” – and so on. To show some of the stark and suggestive imagery on offer here, I’ll quote one of my favourite of the desert poems in full:

Desert Room

The grief of exhausted men
blazes in the desert

There is no horizon

Far beyond the view
lies the sand’s sadness

Where does the wind lift
its dress of thirst?

The dreams of shadow are born
in the heart of the desert

Everything is possible. (71)

In both Lamas and Bojórquez, the landscape (including elements such as sand and shadow) has great life, as a kind of given – “Only men are amazed by their own bodies” (“Desert Alive” 68). Truth is what is spoken in the shadows or by the shadows, which Cabrera’s useful note tells us is a reference to Paul Celan, “Wahr spricht, wer Schatten spricht” (a person who speaks shadows speaks truth) (77). “To speak from the shadow, be the shadow” could be an ars poetica of the Bojórquez poems translated here, even though the line does not appear in his poem titled “Ars Poetica” [rather in “To Say the Shadow” (78)].

After the terse quality of these poems, the poems of Calderón return us to a more open structure (although the voice is more fragmented than that of Lamas). Religion and death emerge as two themes, as the first poem, “Constantinople” brings us a scene in a Byzantine church, which leads later (this is another long poem, divided into sections marked only by page breaks, as in Lamas) to the description of the death of a fish, after the fisherman decides to throw it back:

Now the man has the fish
shakes the air with its body
Seagulls gather round
He throws the fish into the sky
the metallic gleam of its scales
The little eyes look at the sea the relief
just before of gaining great altitude but
suddenly a beak rips its fins
tears apart its body guzzles
in one second the remains

In secret someone was thinking of God
Cruel fisherman of men (90)

Calderón’s unpunctuated lines often allow for rich double readings. Here, for example, the unpunctuated “tears apart its body guzzles” suggests both the bird that swallows the fish, and the image of a fish writhing, taking in air/poison like a thirsty person might desperately guzzle too much water.

These poems are visceral, with frequent mention of blood and other body fluids, contagion, disease, and violence, as well as the human sacrifices of the last poem. The second last poem speaks most overtly about the political situation in present-day Mexico, a country in which 30,000 people are registered as having disappeared, and over 100,000 have died in drug trade related violence over the last decade.[1] Here is the ending of the ironically titled “Mexican Democracy:”

they open the black bag
the stench of rotten flesh:

a new born little girl (110)

I read the book engrossed in the distinct voices of these three very different poets, which is a great compliment to the translator. However, one observation about translation is worth making. Here are those same last lines of the poem “Mexican Democracy” in Spanish:

abren la bolsa negra
el hedor el moho en la carne:

una recién nacida[2]

In Spanish there is no need to do any extra work to specify the gender of the newborn; it is already communicated in the article and in the noun ending. In English, the extra word needed, “girl,” seems to weaken the ending of the poem a bit (seems to raise questions like, why a girl? Worse that it’s a girl? – questions that aren’t the point I don’t think). The gender of the newborn isn’t emphasised so much in the original Spanish, in which everything and everyone has to have a gender. This is not a criticism, just a reminder that grammatical gender is one of the issues that translation from Spanish to English must grapple with.

The pictorial and allegorical style of Calderón’s poems has prompted comparison between his work and the work of the muralist.[3] This is an appealing analogy – the “on-a-wall-like” appearance of the poems (which often run right down the page, unpunctuated and without stanza breaks until the very last, orphaned lines – a nice effect), as well as their grand themes combined with the ability to record those small details of everyday life (for example the fish lines quoted above), does remind me of the drama and scope of the revered tradition of Mexican muralism.

This is a valuable sampling of three contemporary Mexican poets. One quibble might be that there are no women represented here. Perhaps a translation of three contemporary Mexican women poets might be in the future for Vagabond’s growing international catalogue?
NOTES
[1]
http://www.reuters.com/article/us-mexico-violence-idUSKBN1782XN
[2] http://revistaliterariamonolito.blogspot.mx/2015/12/poema-de-ali-calederon.html
Here “Mexican Democracy” does not exist as a separate poem; it is the first part of the next (and last) poem featured in the book, “Piedra de Sacrificio” (“Stone of Sacrifice”).
[3] Javier Lorenzo Candel, “Las Correspondencias, de Alí Calderón.” la estantería, 5 July 2015.
https://resenariopoesia.wordpress.com/2015/07/05/la-correspondencias-de-ali-calderon/

ROSE HUNTER’s most recent collection, Glass is published by 5Islands Press. A Brisbane poet, she has lived in Canada and not resides in Mexico.

Kazem

Kazem is a Kurdish musician and poet. He has been held hostage in Australia’s black site on Manus Island for 4 years where he continues to compose and write.
 
 
Un-passable bridge 

My guitar is my soul mate nowadays
I don’t care for the world anymore
I play my guitar with a heart full of sadness
My eyes drizzle like rain.

My heart is absent minded.
It’s going to tell the secret words.
It has a heavy pain to reveal.
It is profoundly sad,
sad like someone who has lost his sweetheart.
It has many words to say
but there are no worthy people to talk to.

My restless heart wants to fly
to take a message to someone.
But what benefit is there when there is no way to fly?
My heart is exhausted from waiting and effort.
It’s breathless and alone.
It’s become weak.
It’s looking for a way to fly.

My heart with a hidden secret
and a world full of wounds in a jail
has no path to freedom.
It’s been condemned to a sorrowful separation.

I wish there was a kind person to give an opening to this prisoner,
Give him a smile as a gift,
To let him free from fetters and alienation.
What a pity that it’s all a dream!
My helpless heart has never seen bliss.
The jailer is bringing new chains to fasten.
This is a different prison
Oh, banish the sorrow of my unblessed heart.

I’m like an iron, you know, I am strong!

The white demons have arrived with anger
to promise another Reza’s death.
They have sharp claws
They are roaring
The ground is wet from blood
though no-one has been killed yet.

They want a volunteer.
Someone like Reza Barrati.
Someone to be annihilated again.
The white demons are starving again.
They want to feed themselves with my own body
and celebrate until the next day.
They have no sorrow, no sadness, no pain.

My mother, my love, be strong.
I know it’s hard to say goodbye to your son.

Without seeing it, I can read the verdict:
My young body must be killed.
There is no sign for humanity.
There are no rights for humanity.
Power is in the hands of wicked people.
They have made the world
an un-passable bridge.

(mid August 2017)

– translation from Farsi to English Moones Mansoube (primary)

and Janet Galbraith