In his thirty years of work in publishing, my grandfather never once revealed to his colleagues he was gay. Doing so could have cost him his job as a children’s book editor at a prestigious house, or at the very least, his reputation as an honest, hard-working family man. It took me only ten minutes, in a phone interview with the same publishing house, to accidentally out him.
Wednesday, November 13, 4:30pm
The Center for Humanistic Inquiry
Frost Library
Amherst College
Free and open to the public
Join The Common and the Amherst College Creative Writing Center for a reading and Q&A with author Joseph O’Neill, hosted by TC Editor in Chief Jennifer Acker. This event is part of the Amherst College Creative Writing Fall Reading Series, which includes several readings around the town of Amherst.
By GRACE SEGRAN
I tucked my hands into the pockets of my cardigan and pulled it around me in a hug as I set out for my walk. The sun was low in the west, the air nippy. I wandered into Central Square just as the City Hall clock above me struck seven. Crossing the street, past the noisy tavern on the left of the sidewalk, and people enjoying conversations and dinner al fresco on the right, I arrived at Rodney’s. The bookstore is an institution in Cambridge, MA. It sells used and rare books with a fast-changing inventory. I made a beeline for the New to Rodney’s table in the center of the store.
Review by MEG KEARNEY
Book by WYATT TOWNLEY (SFASU Press 2019)
What does it mean to “rewrite the body?” To dive deeply and lose ourselves in Wyatt Townley’s fourth book of poems, we must think of “body” as physical human frame; body as door, as house; body as a lifetime’s work, needing to be revised, re-visioned, reclaimed. Rewriting is a daily task, a practice, and the body—the poem/house—source of both refuge and danger, of “both / basement and / torna- / do/,” is also a source of connection with the world.
HISHAM BUSTANI interviews HAIDAR HAIDAR
Translated by RAED RAFEI
Nothing parallels the effect left by the nightmarish atmospheres in the writings of Haidar Haidar. His novels and stories drill deep into our illusory serenity: a serenity we often use to trick ourselves into continuing our lives even when surrounded by death, destruction and injustice. Despite changing times, Haidar has not been defeated by censorship—either imposed by others or himself. He has kept a fierce, critical distance from all sides: the dictatorship of the ruling regime in his country of Syria; the dictatorship of public taste and “conventions”; the oppression of dogmatic ideology and the ruling party; the tyranny of power derived from religion. The literary “School of Haidar Haidar” is not dystopian but one that considers our reality to be far more miserable than any dystopia. Art is realized through the transformation of this reality from inside out, and by directly confronting decay with creative and avant-garde writing forms.
Haidar Haidar was born in the village of Hussein al-Baher on the Syrian coast. He taught Arabic in Annaba, Algeria, then settled in Beirut where he worked in publishing. At the start of the Lebanese civil war he joined the Palestinian resistance movement—when the resistance left Beirut in 1982, he moved to Cyprus to work as a Culture Editor of Al Mawqef al-Arabi (The Arab Stance) and Sawt al Bilad (The Voice of the Homeland). In 1985, Haidar Haidar returned to his hometown, and has remained there since. He has written seventeen books of fiction, short fiction, essay, and biography. His short story “The Silence of Fire” appears in Issue 17 of The Common.
Hisham Bustani, Arabic Fiction Editor of The Common, spoke with Haidar this year about nightmare visions, Palestinian resistance, the migrations that have carried Haidar “through deserts, cities and seas” back to childhood, and “boldness… always boldness.” This interview is translated from the Arabic by Raed Rafei.
*
By JOHN KINSELLA and DON SHARE
This month we present selections from CROWN DECLINE, by TC contributors John Kinsella and Don Share.
Table of Contents:
From CROWN DECLINE (Odd numbers by Kinsella; even numbers by Share)
55.
In a state of loss
I try to ‘Kick Out the Jams’
But am left sore-toed.
Which doesn’t mean I’ve lost faith —
To the contrary. Come on!
With AIMÉE BAKER
Your name: Aimée Baker
Current city or town: Plattsburgh, NY
How long have you lived here: Technically in Plattsburgh itself, 1 year. In the surrounding area, 30 years.
Three words to describe the climate: Bitterly cold, snowy
Best time of year to visit? Unless you can handle extreme cold, winter and second winter (also known as spring) may not be the best choice. We often get down to -20 to -30 wind chills here. The best time to come is during the fall when the hills and mountains turn red and gold with the changing leaves.
Sofia, Bulgaria
“There’s something doctors won’t acknowledge and won’t treat,” my grandmother says during our afternoon coffee. I’m visiting for the summer. These few months are the longest I’ve been in Bulgaria since my parents and I left for California in the early 90s. My grandmother and I drink our coffee in the living room, where we take our meals as well, facing a wall of cheaply made wooden cabinets, an Eastern European décor trend from the Cold War years. One cupboard has a glass door through which I can see a photograph of my mother from when she was a teenager.
Poems by ISABEL ZAPATA
Translated from the Spanish by ROBIN MYERS
Poems appear in both Spanish and English.
Translator’s Note
Like many translators, I grow weary of talking about “faithfulness” and “betrayal,” about whether it’s “possible” to translate poetry, about what gets “lost” in translation. These queries quickly become platitudes, and platitudes are tiresome. But what’s always relevant, always urgent, and always exhilarating to me about translation is the idea of respect. The practice of care. One of my favorite translators, Sophie Hughes, recently said in an interview: “I approach a text that is already complete, mature, sure of itself, and it’s my responsibility to look after it, to respect it for what it is (its nature or essence), whilst protecting it from linguistic butchery, from translationese, from too many mistakes or outlandish mis- and reinterpretations.” And how can we respect anything for what it is until we truly listen to what it has to say about itself and how it sees the world?
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