The End of the World by Maria Takolander reviewed by Jacinta Le Plastrier
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رویای آزادی یا احساس حبس و بند
زمین زیر پای سم اسبان میلرزد.
چهار نعل میگریزند ..وحشی و افسار گسیخته
در یالهایشان میپیچد آرزوهایم….
هوا سرشار از بوی اسب و غم و کمی هم غبطه….
در افق نقطه های سیاه کوچکی رخ مینماید و زمینی که من بر آن ایستاده ام رفته رفته آرام میگیرد…
پنداری رویایی بود همه….
رویای آزادی…یا احساس حبس و بند
Of Freedom
Ground shakes beneath the hoofs of horses.
They gallop faster than the wind –
wild and free.
I see my dreams sparkling in their manes.
Oh the air is filled
with the smell of horses
sorrow and a tiny bit of envy.
Far away in the horizon
I can see a few little black spots
and the ground I am standing on
starts to still again.
It is all gone.
I was all a dream.
My dream of freedom.
The outburst of the feelings
these restriction have created
in me.
Abba (detained 15 months)
This was originally written in Farsi and translated to English. Translators name withheld.
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Rivers of Water Run Down.
years and months… weeks and days…
hours…and minutes… seconds are passing
from me…But my pain has
caused my heart to be broken.
Rivers of water run down from my eyes.
The thick layer of pain covers
my whole body.
My heart is crying so bad all the time
because that pain is heavier
that my dreams … my hopes…aims…
and my feelings to just have patience.
Give me some attention to my troubles…
I am coming from very deep water.
Why are you dishonest with me?
I cannot be dishonest with my feelings.
I am waiting and waiting
for some rest from all of this.
My eyes have also grown dim
because of sorrow.
I am unable to think of my future.
I cannot see the way.
Please show me the way
and my future.
(detained in Nauru RPC 2 years)
Bijan Najdi (1941-1997) was an Iranian poet and short-story writer, famous for his collection The Leopards Who Have Run With Me (1994), from which the selected short-story “The Burial” comes from. His style is characterized by the use of unfamiliar and poetical images offering a fresh perspective on the everyday world.
The Burial
Translated by Ali Alizadeh and Laetitia Nanquette
Taher stopped singing in the shower and listened to the sound of the water. He watched the water flow down the sagging skin of his thin arms. The smell of soap dripped from his hair. Steam encircled the old man’s head. When he threw the towel around his shoulders, he felt as if parts of his body’s old age stuck to the long red towel and the swollen veins of his legs stopped throbbing. He buried his head in the towel and lingered by the door of the bathroom until he started to feel cold. Then he dragged himself to the mirror of the main room and saw that he was indeed an old man now.
In the mirror, he could see the breakfast spread on the floor and Maliheh’s profile. The samovar was boiling, silently in the mirror and loudly in the room, and Taher and his image in the mirror warmed up to it.
Maliheh said: “Don’t open the window; you’ll catch a cold, ok?”
Friday was behind the window with its incredible resemblance to all the winter’s Fridays. An electric line was bulging under the blackness of birds. The curtain dividing the main room was motionless and the wood-burner was burning to the song of the sparrows. Taher sat down for breakfast, switched on the radio (…with minus 11, theirs was the coldest part of the country), and raised a glass of tea.
Maliheh, turning her face towards the window, said, “Listen, it sounds like there’s something going on outside.”
Their home had a balcony overlooking the only paved street of the village. Twice a week, the sound of the train arrived, passed the window, and ended up on the broken pieces of the plasterwork of the ceiling. On the days when Taher did not feel like reading the old newspapers, when the smell of the old paper made him feel sick and when Maliheh was too tired to sing the forgotten songs of Qamar through her dentures, they went to the balcony to listen to the sound of the train, without ever seeing it.
“I’m talking to you, Taher. Let’s see what’s going on outside.”
Taher put down his glass on the tablecloth and went with his wet hair to the balcony, his mouth full of bread and cheese. There were people running towards the end of the street.
“What’s happening?” asked Maliheh.
She was more or less sixty years old. Thin. Her lips had sagged. She did not pluck her facial hair anymore.
“I don’t know.”
“I hope it’s not a corpse again… They must have found a corpse again.”
Even if Maliheh had not said “a corpse again”, they would have continued to eat their breakfast remembering the hot and sticky summer day when they had argued about the choice of a name: the day when the sun had crossed the frontier of Khorasan, lingered a bit on the Gonbad-e Qabus tower and travelled from there to the village to spread a pale dawn on Maliheh’s clothesline.
Taher, in the bed saturated with Sunday’s sun, had woken up to the music that Maliheh’s feet made each day. Maliheh would soon open the wooden door, and then she did just that. Before putting the bread on the breakfast spread, Maliheh said:
“Get up, Taher, get up.”
“What’s happening?”
“At the bakery, people said they’d found a corpse under the bridge.”
“A what?”
“A dead body… Everyone’s going to have a look at it, get up.”
The two of them walked towards the bridge. There were people standing on it and looking down. For such a crowd, they were not making much noise. A warm wind was blowing towards the mulberry trees. A few young men were sitting on the edge of the bridge with their legs pointing down to the sound of the water. The police had formed a circle around a jeep. As soon as Maliheh and Taher arrived at the bridge, the police placed the corpse into the jeep and drove away.
Maliheh asked a young girl: “Who was it, my dear?
“I don’t know.”
“He was young?”
“I don’t know.”
“You didn’t see?”
The young girl moved away from Maliheh.
A man leaning on the railing of the bridge said: “I saw him. He was all blown up and dark. It was a kid, Mother, a little one.”
Taher took Maliheh’s arm. The bridge and the man and the river swirled around her. All that could be seen of the jeep was some dust moving towards the village.
“This man called me Mother, did you hear Taher? He called me…”
The sun had set. There was a little triangle of sweat on the back of Taher’s shirt.
Maliheh said: “Where are they taking this kid now? Was he dead? Maybe he was in the water playing and then…” The warm wind had failed to ripen any mulberries and had come back to ruffle Maliheh’s chador. “I didn’t find out how old he was! Take my hand, Taher.”
“Let’s sit down for a bit.”
Maliheh was thinking, if only there were children here instead of all these trees. “Ask someone where they’re taking him, will you?”
“Probably to the police station or to the clinic.”
Maliheh was thinking, if only I could see him.
Taher added: “What is there to see anyway, it’s just a kid.”
“That’s what I’ve been telling you.”
“You want to go and see Yavari?”
The doors of the clinic were open. There was a row of tall pine trees in the alley leading to the building’s landing, so dry that summer paled to insignificance next to them.
Doctor Yavari shook Taher’s hand and asked Maliheh: “Have you been taking your pills?”
“Yes.”
The doctor asked Taher: “Is she sleeping well at night?”
Maliheh interrupted: “Doctor, they’ve found a child. Do you know about this?”
“Yes.”
“Where is he now?”
“They’ve put him in the storeroom.”
“Storeroom? A kid? In the storeroom?”
“You know we don’t have a morgue here.”
“What will they do with him?”
“They’ll keep him ‘til tomorrow. If nobody comes to claim him, well, they’ll bury him.”
“If nobody comes, if nobody claims him, can we take him?”
“Can you… what?”
Taher said: “Take the child with us? What for, Maliheh?”
“We will bury him, we will bury him ourselves. Maybe then we can love him. Even now, it’s as if, as if… I love him…” Maliheh buried her head in her chador and the cry that she had kept from the bridge to the clinic broke out and her thin shoulders twisted under her chador and she blew her nose into her covered fist.
Taher poured a glass of water. The doctor had Maliheh lying down on a wooden bench. He stuck a thin needle under the skin of her hand. A bit of cotton with two drops of blood fell in the small bucket near the bench and until sunset that day, until the not-passing of the sound of the train, Maliheh did not open her eyes and did not say a single word.
It was Friday. The curtain of the main room was motionless and the wood-burner was burning to the song of the sparrows. The white winter, on that side of the window, wandered with its white coldness.
Maliheh said: “So many names, but nothing in the end.”
“We will eventually find one.”
“If we couldn’t find a name that day, then we can’t. Which day of the week was it, Taher?”
“The day when we went to the bridge?”
“No, the following day, when we went to the clinic…”
The day following that Sunday nobody came to claim the corpse. So on Monday, they sent the corpse from the clinic to the cemetery, carried on a crate, rolled up in a grey sheet. Outside of the clinic’s courtyard, Maliheh and Taher, who were not dressed in black, in a weather that was neither sunny nor rainy, started to walk at a slower pace than the man who carried the crate, who changed it from one hand to the other from time to time and sometimes rested it on the ground or against the trunk of a tree. They went around the small square of the village and entered its sole street. In front of the coffeehouse, the man rested the crate under a lamppost, which, although it did not look at all like a tree, was casting a shadow on the ground just like one. The coffeehouse keeper poured water from a jug and the man washed his hands and stayed at the same place to drink a glass of hot milk from the saucer. Maliheh turned her head and felt something leaking from between her breast to her shirt just as she walked past the crate. Taher slowed down his pace. Even though their house was nearby, Maliheh and Taher did not return home and stood still until the man was ready, for they did not wish the break the solemn silence of the funeral procession. They even stopped and looked at the balcony of their house where the window was still open to let the sound of the train enter, and they saw a young Maliheh bending to pour water in a flowerpot. When she lifted her head, an old Maliheh was gathering the empty flowerpots. Maliheh, with her firm flesh and her dark hair loosened, opened the curtain. Maliheh, with her small face and her hair tainted with henna, was walking in the rain. It rained just a few drops and then the man entered the cemetery. Taher and his wife had walked over the grass between the stones, a few steps away from the house where the corpses were washed. The burial ceremony—grey, dusty—lasted so long that they eventually had to sit down on the wet grass. When the gravediggers left, one could still hear the sound of the spade.
Taher said: “Get up, let’s go.”
“Help me then.”
They held on to one another. One could not say which one was supporting the other. As they struggled to stay on their feet, Maliheh said: “So he belongs to us now, no? Now we have a child who’s dead…”
All around them were stones, names and dates of birth…
Maliheh added: “We must tell them to carve a stone for him.”
“Ok.”
“We must find him a name.”
“…”
“…”
It was Friday; the wood-burner was burning to the song of the sparrows and from the balcony one could hear the hubbub of the people echoing from the other end of the street. They were making so much noise that Taher and Maliheh could not hear the sound of the train, approaching, passing, disappearing.
***
LAETITIA NANQUETTE is a French translator and academic, based at the University of New South Wales, Sydney, specializing on contemporary Iranian literature and World Literature. She frequently travels to Iran.
ALI ALIZADEH is a Melbourne-based writer and lecturer at Monash University, and is co-editor and co-translator, with John Kinsella, of Six Vowels and Twenty Three Consonants: An Anthology of Persian Poetry from Rudaki to Langroodi
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According to Immigration Detention statistics Australia holds 647 children in closed detention, 500 on the mainland, 146 children on Christmas Island, of which 28 have disabilities, and at least 186 on Nauru. The children on Christmas Island have little access to recreational or educational opportunities; many are depressed and suffer from anxiety disorders. Concern has mounted from medical practitioners working within detention centers that medical treatment is sub-standard to the point that that they are unable to properly fulfill their professional and ethical obligations. The Medical Journal of Australia recently published results of a questionnaire conducted by researchers at the University of Sydney and Westmead Hospital indicating that 80% of Australian pediatricians consider mandatory detention of children to be akin to ‘child abuse’. Only 13.4% of respondents correctly identified that most applicants wait in UNHCR camps for an average of more than 10 years before resettlement to Australia.
Previous studies indicate that long-term detention causes significant risk of mental harm as well as developmental risks, whilst also damaging the bonds that young people develop with family caregivers. It is a Stolen generation scenario. It severely limits educational opportunities and worsens the effect of other traumas (APS, 2004; Thomas & Lau, 2002). There have been numerous reports and media coverage of self-harm and other kinds of psycho-sexual abuse occurring in off-shore detention centers. The Minister for Immigration and Citizenship is the legal guardian for unaccompanied minors.
Janet Galbraith has been running a Facebook group with online forums to teach poetry to detainees as a liberating practice. She facilitates the writing program from her home in Castlemaine, Victoria. She has also visited Christmas Island to work with refugees who write, and she curates poetry readings in public spaces such as the Immigration Museum and Federation Square in Melbourne. Writing Through Fences is a workshop for young refugees offshore and onshore, those in community detention as well as some in Indonesia and Israel. She says: ‘It is not an exaggeration to say that actively sharing writing, stories and creativity has become a life-line. Of course this is nothing new, this is what writing and art can do. To create in the circumstances these children live in is to write a self into being; to find a friend – something that cannot be taken away’.
In this short video produced by Jane Curtis for the ABC, Janet discusses her work. Poems by refugees are enacted and in the hope that language promises their names are half-spoken, their faces are masked. These poems speak of physical and emotional deprivation, but also the visible scars of institutional abuse and neglect.
Ref: Med J Aust 2014; 201 (7): 393-398 David Isaacs, Alanna Maycock, Hasantha Gunasekera,Elizabeth J M Corbett
***
Written by Michelle Cahill; Video credit Jane Curtis, ABC
We are all human
I am not Pashton, not Tajik; not Uzbek and Hazara,
none have tendency for hatred or fighting.
If you want to be my guest, come as if you come to Afghan house. We are all Afghan.
We are all human.
It would be nothing if I devote my life for this beautiful land.
May God Almighty keep safe and secure my beloved Afghanistan.
Logar, Faryab, Kunar, Takhar — every part of my country is my soul and my body.
It is like precious gold.
You are my brother,
you are the crown of my head.
Let us go, Farah and Jawzjan together.
Let us raise our hands and pray, friends —
you, the friends of bright and beautiful mornings of mine.
Let us bring full baskets of Damascus roses.
I will sprinkle them on you,
and you sprinkle them on me.
M. B (15 years of age: written from Kabul)
Janet Galbraith is a poet living in Jaara country. Her work has been published in academic, health and literary journals in Australia. Her poetry collection remembering was published by Walleah Press in 2013. Janet is founder and facilitator of Writing Through Fences: a writing group made up of people writing from within Australia’s immigration detention industry.
I will not dance to your war drum
I will not lend my soul nor my bones to your war drum
I will not dance to that beat
I know that beat
It is life-less
I know intimately that skin you are hitting
It was alive once
I will not dance to your drummed up war
…… I will craft my own drum (1)
Writing Through Fences is a writing group made up of people who are, or have been, directly affected by the Australian immigration industry. The name refers to the ability of writers and artists to reach beyond the fences and walls that attempt to contain, define and silence them. Each time the writers of Writing Through Fences write they are crafting their own drum. Through the writings of this diverse group of people – linked in their experiences of immigration detention, displacement, imprisonment, and writing – language, experience, knowledge and identity, beyond reductive understandings of people as ‘detainee’, ‘asylum seeker’ ‘refugee’, are (re)affirmed and created.
’Til when will I be called ‘asylum seeker’, ‘refugee’’, asks one young woman writing from within immigration detention (2).
‘I am not only this’, says a boy incarcerated in Christmas Island. ‘I am a boy, a brother, a son, a football player, a Hazara, a friend, a student. I love my mother, I love my family, I love Janet, I love my friends, I love biryani’.(3)
As many readers will know, people incarcerated within immigration detention centres in Australia, on Nauru and Manus Island are referred to by a number given them upon arrival. This number is referred to as their ID or boat numbers. This use of numbers to replace names effects a denial of personal and cultural history. To lose one’s name is, for many people I have spoken with, to lose a sense of self. It removes the identity of the individual that exists prior to imprisonment in immigration detention. The primary experience of self then becomes that of prisoner and with that the confusion of being labelled ‘illegal’ and ‘criminal’.
from Surroundings of Sadness
what have i done to deserve this situation?
is seeking asylum a crime?
what i was looking for is peace and freedom
but now it is far from me
it is like the distance between earth and sky.
—– S. Ahmed (Christmas Island)
This use of numbers also add to the fracturing of familial relationsips. As one young girl of 17 explains in a post in our writing group: ’I am sick of being called [number withheld]. My mother gave me a beautiful name. It is all I have left. But now even this is gone because I am just a number.’ (4) In response to this post another young writer sends a poem:
One Strong Woman to Another
Let us look forward.
We will get our chance one day.
And we will be called by our beautiful names.
We didn’t come by illegal way.
We are not illegal.
We cry and cry.
No-one gives us a tissue.
We are refugees.
Flashbacks take us back
Where we cannot go.
Where can we go forward?
They will not let us settle.
Let us be strong.
Let us forget numbers
Let us call out
our beautiful names.
—– Asmine (Darwin)
One of the things that I find most powerful about this poem is that rather than being defined by those who would un-name and mis-name her, the writer enacts her own agency as she chooses to provide sustaining care for another young writer, encouraging the remembering and use of their beautiful names. Against the brutal background of detention, and the belittling notions of the ‘poor refugees’, these writers claim strength, tenderness and solidarity, asserting possession of their own histories, their own memories, thoughts, emotions, experiences and names.
To claim this is not to forget the harm being inflicted upon the bodies and psyches of people in detention.
from Rivers of Water Run Down
Years and months… weeks and days…
hours … and minutes… seconds are passing
from me … But my pain
has caused my heart to be broken
Rivers of water run down from my eyes
the thick layer of pain covers
my whole body.
—–R. (Nauru)
The experience of detention industry often produce a profound sense of isolation and dislocation:
Untitled
All the birds have flown up and gone,
a lonely cloud floats leisurely by.
We never tire of looking at each other
only the mountain and I.
—–K (Melbourne)
Alongside this, however, is the maintenance of relationship. As the following writer writes intimately of his love for his wife, the reader is invited in to witness a deep love that has withstood much loss and withstands ongoing suffering in immigration detention.
After Rain
After rain
there is your smell
on the footpath
of my place.
Still, still
after rain
when everything is gone
and everywhere is clean.
I do not yet know
what can clean your name
from the wall of my heart?
No rain.
Nothing.
—–A.A (Melbourne)
The natural world too is experienced in varying ways. For one writer incarcerated on Manus Island the natural world adds to the torture he is experiencing. ‘Here is green hell.’ (5) A young writer incarcerated on Christmas Island experiences the beauty of the natural world:
When the world slept
I was writing
when the rest of the world slept.
The birds were singing,
the weather was calm.
While the stars were twinkling
I sat outside
and looking at the sky
I suddenly thought:
How beautiful is Allah’s creation.
—– H. Aden (Christmas Island)
Whilst each person incarcerated within the detention fences will have stories of violence, trauma, loss and despair, they will also have stories of joy, attention, love, relationship and wonder. Witnessing this requires that we recognise these writers as complex people rather than abstractions of humanity.
Another writer, who has been incarcerated in immigration detention for more than 5 years overtly demands the reader examine him/herself, our ways of seeing and our expressions and understanding of humanity:
Is it a human being that you see what you look at me?
From the depths of your soul, I ask you to give me an honest answer.
—–G. (detained 5 years Melbourne)
As I read more and more work from people writing from within Australia’s immigration detention industry I become more aware that what is needed is that we ‘bring our own individuality more honestly to meet another’s.’ (6)
A writer, reflecting on an image published of people incarcerated in Nauru challenges us to look closely, to reach beyond the deadening and de-humanising effects of mass media.
Look at this image closely.
Take 30 seconds of your time and look closer.
Feel the pain in this image.
These people are refugee children, women and men in the camp of Nauru. You don’t have to know any of them. Just looks at their hands, faces and eyes.
The voice of the cries and shouts that burn inside people can be easily felt beyond these fences.
Look at the closed fists of these men and women. They have fled from the prison of politics, tribe discrimination, mono religiousness, religious fanaticism, insight orientation, Basij orientation, hypocrisy, dictatorship, mean fellow and motes, separation, gender discrimination, inflation and government subsidies and have been caught in the wicked sight of men with ties.
Zoom in on the tired faces of these children. They also love freedom, they have the dream of high educational degrees like other kids.
This picture is not for recording the memory of a family picnic. It is to show perfection of so called “human rights” in the farthest place in the world. This is a masterpiece of the history of barbarity and abuse of human values.
This is Nauru – as prison – where all the spiritual and psychological torture tools for children are decorated and systematic.
In this image shameless immorality and terror are clearly shown – metallic fences are the borders between morality and immorality.
Watch carefully. Don’t miss this scene!
—– A.N (written once released)
Each of these writers demands that we ‘look closely’ at the images we are fed of people incarcerated in immigration detention. They invite readers outside of the fences to see beyond and despite the reductive language that circles around them both in relation to supporters of Australia’s immigration detention industry and some of it’s detractors. We are invited to see the ‘hands, eyes and faces of these people’; to feel the ‘cries and shouts that burn inside people’; to remember their names, to recognise that people have fled their homelands for many different reasons; and that this picture tells us much about our own humanity: ‘In this image shameless immorality and terror are clearly shown’.
Fady Joudah, poet and doctor writes: ’Somehow, poetry can participate in restoring the humanity of others despite the language of the day.’ (7) It is perhaps in this way that the poetry and writing from those involved in Writing Through Fences is a larger gift than those of us outside of the fences have imagined. It opens a space for a re-writing of the borders of humanity in a climate where, as a writer incarcerated in Manus Island writes: ‘It is the loss of your own humanity we are seeing.’ (8)
-This piece was written by Janet Galbraith in collaboration with the writers of Writing Through Fences.
NOTES
1. What I Will’, spoken-word poem by Suheir Hammad http://www.ted.com/talks/suheir_hammad_poems_of_war_peace_women_power?language=en
2. A. Mohammed
3. name withheld
4. name withheld
5. M.H
6. http://www.warscapes.com/art/cycles-art-and-healing-among-syrian-refugees
7. http://www.aljadid.com/content/poetry-without-borders-translating-mahmoud-darwish-conversation-fady-joudah
8. Hossein Baabahmadi Squad of Death, thearrivalists.tumblr
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