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.
I tried to get in touch with my inner knowledge.
Turns out I have no inner knowledge.
I used to think I did.
Could sit on a rock contemplating the frog, the river, the rotisserie chicken
and know that everything is connected to everything else.
Or, that I had a messed-up childhood and never fully left the home.
Or, that abandonment was a product of eating too much candy.
But then the dog saw the squirrel.
If you ever want to feel real,
even important,
cry on the street.
Sob. Heave. Bum a half-smoked cigarette.
Longing to make his life compact as sushi, my shame
borrows the saint’s apron, shackles his swivel in her cincture. My shame
walks the earth with an electric blanket, goes to the gym to window-shop with
it, heads for the hills where he takes selfies meditating. To the person
on the bus who inquires, my shame
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.
I understood power
as the ability to excite
desire. When I passed
the socialists camped out
in the square in Mexico City
last summer I cringed
in recognition and took a picture
that I texted to my anarchist
in another country.
At first I thought the pileated woodpecker
that lifted up from the yard as we came home
from a walk in the woods, flapping
away on long black wings that curved
up at the tips and flashed white
underneath, might be a visitation
Morning wind speaks a dialect of smoke,
brings news from yesterday and tomorrow:
what’s burning there will soon enough burn here.
One bullet. Even a rumor of bullet
restless in the chamber of a neighbor’s gun.
To run, before he arrives with his god.
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.
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