your evergreen forest
knit from pine boughs and hemlock
frayed by even the gentlest winds
without the swell of your breath
to shelter beneath
roots loosen quicker than I can tie them
slipping through my fingers to tangle
deeper into the earth
still, I forage in circles
“Eventually, all things merge into one, and a river runs through it. The river was cut by the world’s great flood and runs over rocks from the basement of time. On some of those rocks are timeless raindrops. Under the rocks are the words, and some of the words are theirs.”
On a Pacific Northwest wild-fire summer evening, Emmett and I drive the babysitter while the edges of the world burn. She’s chatty and optimistic about fall classes, but I’m distracted by the sun, which is Crayola-Orange, perfect circle, unnatural and eerie. The sky is a muted monotony of ash, like gray-brown construction paper. She prattles away, while I think about being trapped in a naughty child’s apocalyptic crayon drawing.
This story about how history and imagination infect one another unwittingly began a week after I arrived in Delhi for a month-long writing residency. The Sanskriti residents were told that we would have a chance to visit the newly restored Jamali Kamali Mosque and Tomb. It was about to open to the public. O.P. Jain, the founder of Sanskriti, was a major supporter of the restoration, thus this outing.
Our bus arrived at an overgrown park entrance where we traipsed alongside a river full of plastic garbage, climbed through hills of brush, stumbled over unrestored ruins, and finally arrived on top of a hill, a plateau, where the Jamali Kamali Mosque and Tomb stood. At its entrance, a brand-new sign informed visitors that the tomb held the remains of Jamali, a sixteenth-century Sufi court poet and saint, and a person named Kamali whose identity was unknown. The conservator of the restoration would guide us at the site.
When we entered the small space of the tomb, I was stunned by its beauty. Two white marble graves sat side by side on the floor. The red and blue circular ceiling was decorated with sunbursts and floral forms carved in plaster. A band of Jamali’s verses encircled the ceiling. The conservator spoke, “Some have thought Kamali was Jamali’s wife or perhaps his brother. Others have thought that Kamali was a disciple of Jamali, the saint. The undisputable fact is that both were men. A symbolic pen box, traditionally a sign of a male, is carved on each of their tombs. It is believed, through our oral tradition in Delhi, that Kamali was Jamali’s homosexual lover.”
“But,” I said, “the new sign out there that you just put up says his identity was unknown.”
The conservator explained that in India a public sign would never mention homosexuality.
Welcome to the March round of Friday Reads! As we wait for the weather to warm up (and for our twenty-fifth issue to come out), The Common’s Literary Publishing Interns bring you book recommendations that explore love, identity, hope, and flaws.
Translating the poetry of Ana Carolina Assis can best be described as an ebb-and-flow process. By this I mean that her poetry seems to possess its own current, with waters that rise and recede from one line to the next. Tapping into this current is precisely what proved key to translating Ana’s poetry. Like many contemporary Brazilian poets, Ana largely favors the omission of punctuation, often creating ambiguity in how a line or stanza should flow. She also does not capitalize proper nouns. In English, I maintain the lack of capitalization, including