Tag Archives: Omar Sakr

Overland 226

Jacinda Woodhead (editor), Overland 226 (Autumn 2017)

226 cover.inddI’m an issue behind in my Overland reading, but I’m glad I resisted the temptation to skip this one.

Over the dinner table last night, someone complained that the left is obsessed with identity politics. Well, that may true of the left as understood in the mainstream media, but Overland is probably as close as we’ve got to an official organ of the left in Australia, and I can report that identity politics are a long way from dominating this issue. Article after article sheds light and brings precision to areas that are too often discussed in dim and befuddled terms.

All worlds die’ by Angus Reoch is the stand-out piece for me. Responding to what the article’s subtitle calls ‘the politics of despair’, he argues:

Chomsky was correct when he argued that climate change is an unprecedented crisis and that mankind’s potential for destruction is unmatched. Yet culturally, the twenty-first century does not have the luxury of claiming ‘the end of world’ as a unique historical moment. We have no other choice than to fight climate change, but we are not unique in human history to be living in an apocalyptic predicament. Many societies have seen ‘the end of history’. The First World War was only the final gut-wrenching body blow to the old world, upon the corpse of which the Second World War was fought, and the new world order erected. Many of the great writers before these events, from Leo Tolstoy to Natsume Sōseki, directly grappled with the realisation of a passing era, and the decline not only of aristocracy but of the old world itself. These writers were highly aware of the passing of their era and realised that in the modern age of European hegemony there was no choice but to adapt. […]

I recommend the whole article. Here’s the second last paragraph:

Perhaps we should not celebrate the demise of this world, for we do face the very real spectre of barbarism, but we should recognise the brutal and limiting nature of the world in which our societies have flourished. The fall of the neoliberal era is a necessary condition of a more peaceful and prosperous world.

There are at least four other articles that would have justified the price of the journal. And they’re all available on line for free).

In ‘It is still the Balanda way‘, Amy Thomas argues that while some Aboriginal languages such as Wiradjuri and Marra are being retrieved, this does not mean that Aboriginal languages are generally being respected and resourced. On the contrary, living languages are threatened with extinction by Northern Territory government educational policies and the continuing Intervention (aka Stronger Futures).

It is important not to overstate the way that language shapes our worldview. We create language, rather than the other way around. Yet what is lost when a language dies is more than just a linguistic curiosity; a community’s history and ways of viewing the world are lost with it. Losing your mother tongue through the forced imposition of a dominant language is disempowering, at least partly because it is an attempt to reshape your identity to suit someone other than yourself.

C J Chanco, a Filipino/a living in Toronto, addresses the phenomenon of Duterte in ‘Law and order’, in particular the question of how his murderous ‘drug war’ command such widespread support, not just from the churches and the far right, but also from the general population and until recently from the Communist Party of the Philippines.

The quest for primordial whiteness’ by Ramon Glazov exposes the weird theoretical underpinnings of contemporary white supremacist ‘thinking’, beginning with Arthur de Gobineau’s 1853 opus, An Essay on the Inequality of the Human Races, which now reads as outright deranged. Sadly events since this Overland was published have increased this article’s relevance:

How should we respond to the spread of ‘race realist’ arguments? Moral condemnation is not enough; it does not faze alt-righters to be called ‘racist’. Their ideology already assumes that racism is true, so accusing them of it is like accusing a Trot of being unpatriotic. What is more likely to give the ‘redpilled’ pause is the suggestion that they are being naïve, that their newfound politics is just as gullible as the liberal ‘cuck programming’ they have allegedly shed, that race realism is not a suppressed Grand Theory of Everything but a useless red herring

To be a queer teacher’ by Elizabeth Sutherland lays out the enormous burden placed on the shoulders of LGBTQ+ teachers. I guess this could be called ‘identity politics’, but I read it as bringing much-needed specific experience to current debates (though the marriage equality debate was still on a distant horizon when the essay was written).

The regular columnists all shine: Giovanni Tiso laments the way social media mean we can never escape ‘the unbearable closeness of others’; Alison Croggon writes a personal tribute to the late great John Berger; Mel Campbell talks about wanting to be liked as a writer, particularly a female writer; Natalie Harkin offers a dense reflection on kinds of responsibility and accountability at play for Indigenous writers, and – citing Kerry Reed-Gilbert – she  challenges non-Indigenous readers to understand multiple ways of belonging; to act and engage in the political struggle with Indigenous Australians.

Then there’s the literary / creative content, a strong feature of Overland from its beginning.

Each issue these days showcases the work of a different guest artist. The striking cover and all the internal artwork of Nº 226, including title pages for each of the fiction pieces, are by comics artist, illustrator and bag designer Nicky Minus (link is to Minus’s website). It’s a pleasure to be introduced to this artist’s work.

Overland sequesters poetry and fiction in separate sections rather than having them punctuate the rest of the journal, and they usually incorporate the results of at least one competition. The ten-page poetry section in #226 features the winner and runners-up of the Judith Wright Poetry Prize, with a judges’ report from Toby Fitch and Jill Jones that’s a bit of a lesson in how to read poetry; and there are some startlingly erotic poems by Omar Sakr. The 22 pages of fiction comprise five short stories, including the winner of the Neilma Sidney Short Story Prize, Katy Warner’s ‘The Trip‘, a which deals with family relations in a way that made me want to cower under the bedcovers, in a good way (the runnersup are online). The other story that stands out for me is Afopefoluwa Ojo’s ‘A consequence of things’, a tale of teenage pregnancy told in Nigerian English, with a twist where what looks like an awkward metaphor becomes a literal reality.

Then at the very end of the journal, as if it’s an afterthought, there’s ‘Through the eyes of a humanist’ by Subhash Jaireth, a discussion of the work of 2015 Nobel Literature Laureate Svetlana Alexievich. Someone in my book club recently proposed that we read one of her books. If I had read this article, I would have been an enthusiastic seconder. Jaireth says:

It can be hard to imagine a book or work of art helping to topple a dictator, stop a war or shield a person from a bullet. But I (perhaps naively) believe that the strong moral imperative driving Alexievich’s work, and the chorus of voices given space to bear witness to human-made tragedy, create what are, effectively, works against war, brutality and tyranny – if only we seize the moment to listen.

Southerly 76/3

Laetitia Nanquette and Ali Alizadeh (guest editors), Southerly Vol 76 No 3 2016: Persian Passages

southerlypersianAs soon as I finished reading this issue of  Southerly I bought a second copy as a gift for a young Iranian friend who has recently got his permanent residency in Australia. I’ve yet to hear how he fared with the complex language, but I hope the dialogue between Australian and Persian cultures in these pages gives him at least some of the joy it has given me.

The title of the first item (if you don’t count the editorial – I’m sorry, I have an aversion to editorials and haven’t read this one) could be a subtitle for the whole journal: ‘This Is Not a Conversation about Asylum Seekers’. Adele Dumont and Mehdi Habibi met when he attended a writing class she taught in a detention centre for people seeking asylum. True to its title, the article is a dialogue about his writing (and we get to read his ‘Odd Sock’ later in the journal). The rest of the journal likewise focuses, not on the Iran of the Ayatollahs, producer of refugees  and Manus or Nauru detainees, stuff of Donald Trump’s rhetoric, but on the rich Persian literary culture and the long and various history of Persians in Australia (whether from Iran, Afghanistan or other places covered by that term)

Zarlasht Sarwari’s ‘Afghan Australian Identities’,  Sanaz Fotouhi’s ‘Writing the Present: Unpacking the Suitcase of the Past’ and Kim Lateef’s ‘Where Are You From?’ each tell stories of diaspora and exile without conforming to the well established forms of such stories. The reader gets to hear these stories fresh and personal.

For me, the heart of the journal is a sustained, complex conversation about the ghazal and the great fourteenth-century poet Hafiz, master of that form (also spelled Hafez and Häfez in this issue – Southerly doesn’t impose narrowly consistent spelling or punctuation).

Paul Smith has been a key translator of Hafiz’s ghazals for decades. In ‘A Life with Hafiz’ he gives some insight into the devotion he has brought to the work. He lays out the formal requirements of the ghazal: a series of couplets, in which the second line end with the same rhyme word throughout the poem; and the poet’s name appears in the final couplet. His article incorporates several of his translations. Given the way poets writing ghazals in English have departed in many ways from these requirements, in ways that are discussed approvingly later in this journal, I was grateful to have them spelled out  so clearly.

Setayesh Nooraninejad’s ‘Poetic Bridges – Spanning Literary Traditions, Politics and Cultures’, an interview with Zahra Taheri (Convenor of the Persian Studies Program at the ANU), again refers to Hafez (her spelling) as a great overarching genius of Persian culture.

What brought the conversation home for me was Darius Sepehri’s ‘Judith Wright’s The Shadow of Fire: Making the Ghazal Appropriate in Australia’. The Shadow of Fire is Judith Wright’s last book , and it consists of ghazals. Sepehri argues that Wright had been reading Häfez (sic) seriously for decades (her short poem ‘To Hafiz of Shiraz’ dates from 1960), and that his ecstatic songs were crucial to the direction taken by her poetry towards the end of her life. Though Wright’s ghazals don’t rhyme, and don’t deal in great metaphysical abstractions in the manner of Häfez, Sepehri makes a subtle, and to me beautifully compelling, argument that they are successful adaptations of the form to the Australian environment, both physical and cultural, in a way that is analogous to the way people in modern Iran will quote lines from Häfez in different contexts so that they take on new meanings.

0207181357The article bristles with insights into Judith Wright’s and Häfez’s poetry and into the place of Häfez in Persian culture. It sent me off to Judith Wright’s 1996 Collected Poems to read her work from 1974 (which is when the Collected Poems I own was published). In the last decades of her life, as she focused on activism on Aboriginal issues and the environment, her poetry generally became grimly pessimistic, at times seeming to indicate that she had lost faith in the idea of poetry itself. Towards the end, she writes that she has indeed lost faith in rhyme, and now would focus on haiku, almost letting things speak for themselves. But there are no haiku in the Collected. Instead, at the end, there is this handful of exultant, wonderful ghazals. I can imagine no better introduction to them than Sepehri’s article.

There’s plenty more, not all of it on theme:

  •  a number of memorable short stories including Carmel Bird’s ‘The Dead Aviatrix and the Stratemeyer Syndicate’, a possibly autobiographical tale of confused identities, and Claudine Jacques’ ‘Life Sentence’ translated by Patricia Worth, about leprosy in New Caledonia.
  • excellent poems, including eight by contemporary Iranian poet Yadollah Royaee, translated by the journal’s editors
  • reviews – by Evelyn Araluen Corr of Liz Conor’s Skin Deep: Settler Impressions of Aboriginal Women and Simeon Kronenberg of Omar Sakr’s These Wild Houses. 

This Southerly is nominally the third issue for 2016. It would be churlish to complain that it arrived six months late – literary journals aren’t buses, after all, and they take readers to destinations that transcend schedules.