Kevin Dean speaks to managing editor Emily Everett about his story “Patron Saints,” which appears in The Common’s most recent issue. Kevin talks about the process of writing and revising this story, which follows a young American trying to find his place in Cairo, while the city roils with political uncertainty after the Arab Spring uprising. Kevin also discusses how it feels to write from memory, what he tries to capture when writing about place, and what projects he’s working on now.
Just last week, we at The Common launched our flowery spring issue! Issue 27 features a special portfolio of Arabic stories from Chad, Eritrea, and South Sudan; vibrant paintings by Eritrean artist Michael Adonai; and poetry and prose from all over the world on history and memory, queerness and desire, and the small and large rebellions that shape our lives. In conjunction with the release of the issue, we are bringing back our Friday Reads book recommendation column, so you can learn what books have been inspiring our contributors this spring. Keep reading to hear from Issue 27’s Matthew Lippman, Michelle Lewis, and Kevin Dean!
By LEILA CHATTI
Around me, the stubborn trees. Here
I was sad and not sad, I looked up
at a caravan of clouds. Will you ever
speak to me again, beyond
By JADE SONG
Hu Tianbao waves to asphalt and sky. The bumper of his mother’s car has long since exited the drop-off zone, yet he still stands moving his arm in the building’s entrance doorway. Left right left right dawdles his hand. A farewell to punctuality. He’s alone, everyone else already nestled in their classrooms, reciting poems.
Grandfather’s drawing of author when young
1.
Memory, that elusive quicksilver running through our lives. How at first, at birth, there is nothing, really, almost nothing, and how slowly it develops after that, all the years when there is no visible shadow on the ground behind us. And how it is that, for those years, we accept our lives as the steady panorama of whatever is right in front of us, moment to moment.
I’m trying to think when any memory worth remarking arrived. Did I have memories when I was ten years old? I know that in sixth grade, when we were all leaving behind Walnut Lake, our red-brick school, there was some inkling. Not a procession of memories, not yet, but rather an inchoate nostalgia, a definite sense of something being lost. There came an awareness of the past, and with it the realization that there is a kind of timeline, a sense of futurity that had not really been there before.
By TREY MOODY
My grandmother likes to tell me dogs
understand everything you say, they just can’t
say anything back. We’re eating spaghetti
while I visit from far away. My grandmother
just turned ninety-four and tells me dogs
understand everything you say, they just can’t
and Ida B. Wells, well, frustrated
the engenderment of the official record;
crisscrossed the country interviewing
poplars that had been accessories to atrocities,
By TAHIR ANNOUR
Translated by MAYADA IBRAHIM
Dew
Uncle Musa died. A year after his passing, my father headed north. He said he would be back in a month.
It all happened so fast I barely caught it, like a migratory bird resting in a dark corner of the forest, like all the things that crowd my memory. No sooner do they appear than they vanish. When I try to recall the details, to understand what happened, none of it makes sense. Time lures the mind into letting go, submitting to the abyss, but I know the mind is capable of reaching into the well of the past. All these memories, from time to time they pierce through the pitch-black darkness. They gleam and fade into the shadows of this exile, of this rotten world.
On one of the shadowy days before his departure, I accompanied my father to the farm. It was the afternoon. Our farm was just outside the village. People were drying their earthenware in the sun: cups, bowls, pots, censers, jars. Children ran around them and erected little churches. They waded deep into the mud, sinking their hands in as if into spilled blood—the blood of an offering, perhaps—smearing their faces and tossing it at one another. They yelled and called each other names. Their clothes were the color of rust, their faces crocodile-like.
The days seem kindlier near sunset, easier
when they are softly falling away
with that feeling of sad happiness
that we call moved, moved that we are moved
and maybe imagining in the dimming
all over town of hurry and resentment
that difficult loves rekindle
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.
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