“We need to do more, Mom,” my son tells me. He’s fifteen, supports the Kurdish resistance and fancies himself an anarcho-socialist (“It’s not like being an anarchist, Mom, okay?”). The Young Socialist lives in a state of perpetual indignation about the state of the world. He insists that governments can and should do better, and that capitalism is the root of almost all problems—past, present, and future. He hopes for radical social change, but when I call him an idealist, he’s furious: “It’s practical, that’s all. Marx and Öcalan, their ideas would work if people weren’t just so… stupid. And greedy.” I usually tell the Young Socialist that, because I’m a literature professor, my version of “do more” is of the teaching and writing sort, rather than the man-the-barricades sort, which I know disappoints him. He says: “We’re all complicit, Mom. You’re white and a professor, and there’s no way to escape your own privilege, even if you’re only white by accident.”
“You Like to Have Some Cup of Tea?” and Other Questions About Complicity and Place
There are two twin girls in the courtroom. They look very much alike, with fine blonde hair, tightly bound, and short, pretty noses. One can see they have not yet reached the point in life where twins become separate. If they were to trade places, it would not be easy to tell the difference. But do not look at them in this way. A year and a half ago, a curtain fell between them.
These days, we tend our gardens, my sister and I, and we remember. Her yard is dotted with plants from our homeland – a pear tree, a plum tree, and couve, or collard greens, for making caldo verde, Portuguese kale soup. She’s planted blue hydrangeas around her property, instead of a fence. Just like back home.
In the living room of my parents’ home in Tripoli, Lebanon, an elaborate family tree is displayed in a golden frame. It is a constant reminder of a fatalistic vision of life’s ultimate purpose: reproduction. Males are depicted as branches; females as leaves. The thriving of the tree relies on branches like mine. A single man who bears no new branches or leaves could condemn an entire lineage to an end.
Every attempt to reach Osman al-Houri has failed. Some corroborative sources have informed me that the man has retreated to an isolated village, that he does not own a cell phone, and that there is no way to reach him. Even more than that, he has evidently given up—deserted, and renounced writing, or so I am told. It is May 2019, and at the moment there is a revolution in Sudan, and people, among them a great number of authors, have taken to the streets and squares, demanding the fall of a regime that has—like many of its “siblings”—weighed down on and repressed them for decades. The Sudanese regime—again like many of its siblings in such circumstances—has shut down the internet for nearly a month now, taken to shooting live bullets at protesters and setting loose its henchmen upon them. By so doing, the regime has further complicated the means of connection with a country whose connection with its Arab surroundings (perhaps excepting Egypt) is already complicated and semi-severed. In light of this, can one even speak of literary connection, especially in a field that in our times has become ever more “elitist”: that of the short story?
Connecting What Has Been Severed with Sudan: The Short Story as it Fills Voids with Imagining
This is a story about stacked tenses. It is an essay about the present tense: a now that is continually layered with what is coming and what is going, what is half buried, and what may bear fruit.
It is about seeing more than is comprehensible and learning to make sense of it. It’s about the dance between receptivity and agency. It’s about history in the present, clairvoyance, and freedom. It’s about destiny and release; side chicks and the sacred; questions that untangle themselves in their response. And circularity: a facet of both life and its records, of which this is one.
I had no idea what the short sentence meant, only that it came from the Bible and when I said it, all the other campers in my Bible study group laughed and I was off the hook for answering any more questions about God, Jesus, Matthew, Mark, Luke, or John, none of which I knew anything about.
We’d expected extremes of weather while we were on the Coast Path, British weather. Wind, rain, fog, occasional hail even, but not the heat, the burning, suffocating heat. By lunchtime we’d crawled out of the shade of Woody Bay into an intensely hot afternoon. We shared a cereal bar and banana, looking west across some of the highest cliffs in England. Near vertical faces rising as high as 800 feet and stretching away to the Great Hangman, at 1,043 feet, the highest point on the whole of the South West Coast Path. But between us and the Hangman was a series of savage rises and falls, which even Paddy admits are steep. From the cliff top to near sea level, from sea level to the cliff top. And repeat. This was why I’d wanted to start in Poole. Then it got hotter.
According to the story, my third word—after Mommy and Daddy—was “picture.” In Zagreb, where I spent the first two years of my life, my mother lifted me from my pram to see the pieces of art. “Look, Jehanne, look at the picture.”On sunny days, we took the funicular from our apartment in the old section of the city, downhill to the lower, newer portion, where we visited galleries or just toured the neighborhoods. Or, we wandered closer to home, through cobblestone streets to St. Mark’s Church—with its ecstasy of colorful roof tiles—only a few blocks away. Even if we stayed indoors, we could gaze down from the windows of our apartment into the courtyard of the Meštrović Atelier, a gallery dedicated to one of Yugoslavia’s most renowned artists. The rumor went that, years before, Meštrović himself had slept in the very rooms where we now slept, ate where we ate, regarded the same medieval views of Zagreb. Our dining room, which was punctuated with a series of rounded alcoves, once displayed the sculptor’s works-in-progress.
The walk to the outhouse was some thirty yards—across the bare back yard, past a fishpond filled in with sand after a turkey had drowned there, and through a gate at the garden fence—to a little unpainted hut behind two salt cedar trees. It was quiet inside, the murk tempered by sun slanting in between weathered boards. The hush was lovely—breezes outside cocooning the silence inside. When I was seven years old, I discovered solitude there. And the pleasure of staring. At men. In lieu of toilet paper, our outhouse was stocked with last year’s mail order catalogs, with pages of men’s underwear for me to hover over. I was several years shy of learning about sex—from a Roman Catholic booklet so primly informative that I pictured two fully clothed adults just returned from Sunday Mass, facing each other in straight-backed dining chairs and holding hands while some kind of mystical transference occurred between their covered laps. Though I had been to confession, I hadn’t yet discovered that my body could be an instrument of sin, of shame. Somehow, I had absorbed the need for privacy, for keeping the secret of my mail order fascination.