and Ida B. Wells, well, frustrated
the engenderment of the official record;
crisscrossed the country interviewing
poplars that had been accessories to atrocities,
This poem is excerpted from Eh, No Talk Li’dat.
Eh, No Talk Li’Dat, an anthology forthcoming from Kaya Press, is centered on Pidgin, or Hawai‘i Creole English. The following poem is excerpted from this anthology.
Pidgin began as a dialect of trade between Native Hawaiians and Western seafarers and merchants and evolved as a Creole language in the sugar plantations in the 1920s and ’30s, yet, until today, it is deemed substandard by school administrators and is not recognized as a Creole language by the State Department of Education. It is the only language I can think of in the U.S. that was co-authored by the various ethnic groups in the islands: Native Hawaiians, Pacific Islanders (Samoa, Tonga), sugar planters and migrant laborers from Asia (China, Japan, Korea, the Philippines), Portugal (Madeira and the Azores), and Puerto Rico. Recent speakers and innovators of Pidgin include transplants from Micronesia. In addition to the poems, stories, and excerpted plays, all written in Pidgin and contributed by over forty of Hawai‘i’s writers, the genre-defying Eh, No Talk Li’Dat includes archival materials, newspaper articles, transcripts of televised comic skits, and comic strips.
Da Japs, my strange kine relatives,
wen jes bomb Pearl Harba.
Ebery nite from den on, each house
had only one black-out light with
a puka in da center.
People had fo tar dea windows
and craks unda da do-uz
had fo be stuf wid rags,
scolding da lites dat dare fo show up.
If not, da block checkas go come,
jes like termites come aroun da lites.
And those who broke da law,
going hea banging on dea do-uz
and if you one Jap,
you gotta be careful cuz
dey can sen you
to one jail kine camp,
somewea in Colorado.
One nite, one woman wen go into layba
wen was real hot unda the black-out lite.
Into this dark-kine time, one baby wuz born.
Da baby was me. One black-out baby—
nosing aroun in the dark
wid heavy kine eyes,
and a “yellow-belly,”
filled wid one real angry cry!
Juliet S. K. Kono is a poet and fiction writer born and raised in Hilo, Hawaiʻi. She is a survivor of the 1946 tsunami. She has written extensively about the Japanese American experience across the generations. Author of four books, including Hilo Rains and Anshu, she is retired and lives with her husband in Honolulu.
By ANN INOSHITA
This poem is excerpted from Eh, No Talk Li’dat.
Eh, No Talk Li’Dat, an anthology forthcoming from Kaya Press, is centered on Pidgin, or Hawai‘i Creole English. The following poem is excerpted from this anthology.
Pidgin began as a dialect of trade between Native Hawaiians and Western seafarers and merchants and evolved as a Creole language in the sugar plantations in the 1920s and ’30s, yet, until today, it is deemed substandard by school administrators and is not recognized as a Creole language by the State Department of Education. It is the only language I can think of in the U.S. that was co-authored by the various ethnic groups in the islands: Native Hawaiians, Pacific Islanders (Samoa, Tonga), sugar planters and migrant laborers from Asia (China, Japan, Korea, the Philippines), Portugal (Madeira and the Azores), and Puerto Rico. Recent speakers and innovators of Pidgin include transplants from Micronesia. In addition to the poems, stories, and excerpted plays, all written in Pidgin and contributed by over forty of Hawai‘i’s writers, the genre-defying Eh, No Talk Li’Dat includes archival materials, newspaper articles, transcripts of televised comic skits, and comic strips.
March 16, 2021
Trump blamed China fo COVID-19
calling da virus Kung Flu and da China virus,
so get pleny people from pleny states going afta Asian Americans
blaming Asians fo da pandemic.
Translated by SAWAD HUSSAIN
Note: The following story contains graphic language related to war and sexual violence.
News of the clashes poured into the Gudele district police station from everywhere, not least from the general headquarters of the People’s Army, conveyed by the intermittent, staccato rattling of Kalashnikovs and DShK heavy machine guns, and the roar of tanks that left gutter-deep tread marks on the main roads in their wake. Thick, dark columns of smoke soared skyward from the city of Juba, visible from a distance to Colonel Franco just as he was ending his call with his sister Christina, who told him of how their youngest sister, Rebecca Majok Majak, the doctor working in Bentiu hospital, wife to a Nuer tribesman, was at risk.
By AMALIA BUENO
This poem is excerpted from Eh, No Talk Li’dat.
Eh, No Talk Li’Dat, an anthology forthcoming from Kaya Press, is centered on Pidgin, or Hawai‘i Creole English. The following poem is excerpted from this anthology.
Pidgin began as a dialect of trade between Native Hawaiians and Western seafarers and merchants and evolved as a Creole language in the sugar plantations in the 1920s and ’30s, yet, until today, it is deemed substandard by school administrators and is not recognized as a Creole language by the State Department of Education. It is the only language I can think of in the U.S. that was co-authored by the various ethnic groups in the islands: Native Hawaiians, Pacific Islanders (Samoa, Tonga), sugar planters and migrant laborers from Asia (China, Japan, Korea, the Philippines), Portugal (Madeira and the Azores), and Puerto Rico. Recent speakers and innovators of Pidgin include transplants from Micronesia. In addition to the poems, stories, and excerpted plays, all written in Pidgin and contributed by over forty of Hawai‘i’s writers, the genre-defying Eh, No Talk Li’Dat includes archival materials, newspaper articles, transcripts of televised comic skits, and comic strips.
After Hart Crane’s “At Melville’s Tomb”
Da ocean like us know we all going die.
She stay keeping all our bones.
I seen da wave take ’em
den bring ’em to da shore
den take ’em back out again.
Plenny bones,
and inside da bones—mana.1
One day, da ocean all quiet,
da waves all calm, den alla sudden
all kapakahi.2
Da waves wen straight up,
alla way up,
up to da sky
fo’ real kine was all spiritual like
like I was at church
and everybody all quiet.
I wen3 look up
up at da stars, and das when,
inside da stars
I seen all da bones
all da answers
to everything.
Our fren Herman,
way up high in da blue waves
he not evah going come back.
Way up high,
his bones, his mana
da ocean stay keeping ’em
so lucky da ocean
fo’ keep Herman fo’ evah
cause only she can.
—
Amalia Bueno is an educator and writer based in Honolulu. Her poems and stories have been published by Bamboo Ridge, Hawaii Pacific Review, and Philippine American Literary House, among others. Her literary interests include Pinay poetry, decolonization, and Hawai‘i Creole English. Her poetry chapbook, Home Remedies, was published in 2015.
By AHMED SHEKAY
Translated by ADDIE LEAK
I hear a sound at my apartment door, and I just know it’s her. I follow her down the stairs. As I put my left foot onto the first step, I see the tips of her curls as she rounds the bend and, a moment later, glimpse her sneakered left foot as she takes her final step between the stairs and the exit. Then she’s swallowed up by the trees in the Ostpark. I tell myself, Good for Ababa, getting some morning exercise, and run after her, looking for her among the trees and in the forms of the other people out jogging. Every time I see a thick derrière, I’m sure it’s her and no one else, but when I get close, they start looking nervous, fear visible in their eyes, and jump out of my path. It takes me a full hour of looking to figure out why they’re acting this way, at which point, I’ve almost frozen from the cold. My breath has left frost on the tip of my nose, my tongue is parched, and I begin to cough violently. But I have absolute faith that she knocked on my apartment door and then ran away: Who else would do that? She’s the only visitor I’ve been wanting.
By STELLA GAITANO
Translated by SAWAD HUSSAIN
I am completely alone, even though I’m not by myself. Here, filthy chickens scratch at the earth around me in search of worms and kernels. Next to me sits a pile of tatty newspapers—old news that I chew over when I’m beset with a yearning to read. I also keep a lot of family photos. Pictures of my children at different ages, from birthdays and other occasions, as well as pictures of work colleagues. Life that we have lived, frozen on these rectangles of stiff paper; how quickly we are ushered into the past by just glancing at one.
By AINUR KARIM
Translated from the Russian by SLAVA FAYBYSH
Piece appears below in both English and the original Russian.
A typical apartment building in a residential area of Almaty.
Translator’s Note
There are probably many reasons why people in the West don’t know much about Qazaqstan. Not only do we not know much, but the little we do know is probably all wrong, as much of what we’ve heard is skewed by who told the story. Most people in the U.S. have never read a short story or seen a play or movie written by someone from Qazaqstan (not much is available, frankly). That’s why it was such a delight to be able to translate this excerpt from Ainur’s as yet unfinished novel.
I also imagine that many readers may not be aware of the existence of bride kidnapping, so my hope is that “Kidnapped” will not only introduce something new, but it will demystify the custom from the beginning. I myself did not know anything about this cultural practice until I sat down to translate the story. And now, being a translator means I get to share it with others. Bride kidnapping has been on the rise in Qazaqstan since the breakup of the Soviet Union. Having said that, Ainur made clear to me that the way it works in the real world varies, and it often doesn’t look quite like it does here.
—Slava Faybysh
By BLAIR KAMIN
This piece is excerpted from Who Is the City For? Architecture, Equity, and the Public Realm in Chicago by Blair Kamin ’79, a guest at Amherst College’s LitFest 2024. Register for this exciting celebration of Amherst’s literary legacy and life.
Looking back on nearly thirty years of architecture criticism at the Chicago Tribune, I realize that I have borne witness to a dramatic transformation of Chicago, from a declining industrial colossus to a dynamic yet deeply troubled postindustrial powerhouse, whose favored emblem is a jellybean-shaped sculpture of highly polished steel. The mirrorlike surface of that sculpture, officially titled Cloud Gate but widely known as “the Bean,” reflects the striking skyline of the city’s ever-growing downtown, now home to $10 million condominiums, Michelin-starred restaurants, and an elegant promenade that rims the once badly polluted Chicago River. But the Bean does not reflect the reality of a very different Chicago. That Chicago, though not without distinguished buildings and untapped economic potential, is also a place of weed-strewn vacant lots, empty storefronts, and unceasing gun violence. Indeed, Cloud Gate may be the ultimate shiny, distracting object. While the 2020 census revealed that Chicago’s population grew by nearly 2 percent during the previous decade, to 2.7 million, the dramatic disconnect between the two Chicagos prompts the question: Is this a good city, a just city? Absolutely not. Which prompts a second query: Can those responsible for building the city advance the fortunes of neighborhoods devastated by decades of discrimination, disinvestment, and deindustrialization? On that crucial matter, the jury is still out.
One day in 2008, after not writing for almost 10 years, JENNIFER MARTELLI searched “poetry workshops on the North Shore of Massachusetts.” She signed up for the first “hit” that came up, a Sacred Poetry workshop led by JENNIFER JEAN at the now-defunct Cornerstone Books in Salem, Massachusetts. Both Jennifers bonded over poetry, parenthood, and publishing—and a great friendship was formed! They continue to write together, travel together (because Jennifer Martelli is afraid to drive over bridges, Jennifer Jean takes the wheel), and share their work.
In this interview, Jennifer Jean asked Martelli about her latest collection, The Queen of Queens, which explores the political and emotional zeitgeist of the present by probing the past in a lyrical, smart, and singular voice. Jennifer Martelli’s poetry is the self-deprecating inheritor of Sylvia Plath and Marie Howe.
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