I went so deeply into the dream,
it might have been a different future.
La vita nuova seeded in an old frame.
By ELLYN GAYDOS
I live on a wooded road posted with NO TRESPASSING PROPERTY OF GEORGE FUDGE signs. In addition to being a large landowner, George Fudge rents out dumpsters, and is rumored to be an ex-con and confirmed to be a minister. When the season is right, he plows snow. He’s plowed my driveway more than once for free. I am surrounded by good intentions. On the wall of the post office there is a note that says, I am an honest girl, written by a customer who took a card costing $2.99 and left $3. The town maintains a free rack of clothing outside the dollar store, kids’ jumpers and XL T-shirts fluttering brightly.
I work on a small vegetable farm carved out of hayfields owned by the local high school and woods owned by the local commune. The other young farmers and I grow food for a hundred families that come each week to get shares of vegetables, which begin in spring as ephemeral greens and end in winter as sacks of beets and potatoes.
Home from work with a heavy trash bag of compost for my pigs, I find the escaped animals locked in the chicken coop. They got out in the unwatchful summer afternoon, their snouts bending up the bottom of the fence to roam undeterred past illegible PRIVATE PROPERTY signs. They were escaping their squalid pen out of pure misery, I think. I had been watching them get shocked trying to push through, seeming genuinely angry, for the past few days, putting off moving the fence out of laziness or a desire to escape the drudgery of what I’d taken on.
I’ve always written my poems
on borrowed paper and borrowed time
In the camps, as a child, journaling
by the fire, by whatever light I could find.
What do you want for your birthday?
My mother asked, knowing she didn’t have a dime.
Notebooks, ’ama, paper, and a pen.
I’ve never admitted how it altered me.
I try not to think about it—the spring
the junior dropped out of school
after wearing a wire so the police could cuff
Mr. Cawley—led him out of the high school
down the long beige corridor of B-Hall
past the AP History class where I sat
with my textbook open to some European War,
trying not to think about my confusion
when I stood, the May before, in Mr. Cawley’s classroom,
as he held my book report on In Search of History.
After Rafael Alberti
I noticed the canas sprouting from her scalp, I noticed the sky,
I noticed the engines hum, I noticed my heartbeat, and the breeze.
Nunca fui a Iowa.
My mother tells me I gave her canas, and now I have my own.
Mi bisabuela worked los campos, says she was once Iowan
Nunca vi Iowa.
Before I learned about his utopian philosophy of expat writing or his scrappy resistance to publishing-market forces, I knew David Applefield as the marketer of the HAPPY CAP—the world’s first mess-free way to cover a toothpaste tube. This was, of course, completely by chance.
I was thumbing through his papers in the Amherst College archives as The Common’s inaugural holder of the David Applefield ’78 Fellowship, an Amherst College student internship endowed in Applefield’s honor by his friends and family. Tucked among sheets of poetry, reviews of Applefield’s two novels, and other literary artifacts, I was surprised to find a series of letters typed on the official stationery of “A.R.A. Industries.”
Curated by OLIVE AMDUR
As this week of costumes, candy, and spooky Halloween cheer comes to an end, we at The Common are gearing up for the launch of our fall issue! Issue 26—full of vivid poems and prose from all over the world, as well as a special portfolio of writing and art from the migrant farmworker community—launches this coming Monday. After a brief Friday Reads hiatus, to get you excited about the issue, we return this month with recommendations from Issue 26 contributors Ned Balbo and Nora Rodriguez Camagna. Keep reading to see what’s been on their shelves this fall!
Translated from the Spanish by MICHAEL BAZZETT
Humberto Ak’abal (1952-2019) is widely known in Guatemala. His book Guardián de la caída de agua received the Golden Quetzal award in 1993, and in 2004 he declined to receive the Guatemalan National Prize in Literature because it was named for Miguel Angel Asturias, whom Ak’abal accused of encouraging racism, noting that his views on eugenics and assimilation “offend the indigenous population of Guatemala, of which I am part.”
What does it mean then to meet Ak’abal in English? What does it mean to translate an indigenous writer who spurned institutional accolades from one dominant, oppressive language into another colonial tongue?
(Amherst, Mass. November 2, 2023)—The award-winning, international literary journal The Common announced today that Sam Spratford ’24 will be the inaugural recipient of the David Applefield ’78 Fellowship. The fellowship, the magazine’s first endowed student internship, was established in 2022 by a group of friends and family organized by David Whitman ’78, in honor of his late classmate and roommate, who was a literary polymath, international activist, media entrepreneur, and the founder of Frank, an eclectic English-language literary magazine based in Paris.
By ANNA CABE
Honolulu, Hawaii
This is not a metaphor. Was it before his funeral? During? After? But, whichever time, my sister and I recollected how, the first time we went to my grandparents’ beloved Hawaii, we strolled with Grandpa by the Ala Wai Canal, a wide polluted channel which bounds and drains Waikiki. How he demonstrated his peculiar gift: Lobbing globular, yellowing blobs of spit from his mouth into the murky water. Our wide-eyed awe, delight, as the fish surfaced, eating his saliva, lump by lump. We copied him, leaning as far as our tiny bodies could over the concrete guardrail, but our spit was thin, flavorless. That must be it, because there were no takers breaching the sluggish water. We tried again, years later, before he and my grandmother died, on our second trip to Honolulu, but no fish wanted us, anything of us. I have my theories. Grandpa had diabetes, among other conditions—perhaps his body chemistry had altered his spit, made it palatable, nourishing even, to the fish? More fancifully, was it age? The decades he had on us, thickening, flavoring his saliva with everything he had ever eaten, mountains of rice and filet mignon and lobsters and lambchops marinated with his closely guarded recipe. The Internet says, sagely, that the custom of spitting on bait before fishing is for good luck. What about spit could draw fish to you, to certain death and consumption? People can, in dire situations, use saliva to clean themselves. Perhaps spit can erase the coming danger from the fish, as if purifying bait of fishermen’s culinary intentions. I am thinking now of when I taught my students a poetry collection by a fellow Filipino diaspora writer, how they thought the crucifixions in the poems were metaphorical. Their gaping mouths when I explained that no, in my mother’s native Pampanga, people willingly and literally crucify themselves, a bloody tribute to their adored Christ. I come from a people whose faith is physical, enacted in flesh. Here in the Hawaii my grandparents loved, after they both died within the sacred forty days, one after the other, I can feel them here. Like they’re walking next to me, shadowing each step. Like if I spit into the canal, the water’s surface will break.
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