Hadil Ghoneim: Home Accents

The author at school in Kuwait. Courtesy of Hadil Ghoneim

“You speak with no accent,” the American man remarked. He was hosting our small Egyptian delegation for lunch, and I knew he meant it as a compliment. It was my first visit to the US, but instead of simply thanking him, I found myself thinking over his comment. “I actually speak English with an American accent,” I said. The awkwardness dissipated as I went on to tell the whole group about growing up in Kuwait, attending an American school where all my teachers were from the US. That school’s Lebanese-American founders probably had the same self-aggrandizing sense of identity, too. They named it The Universal American School.

American wasn’t the only accent I picked up there. The majority of my peers were the children of Lebanese, Palestinian, and Egyptian professionals working in Kuwait. There were very few Kuwaiti kids, some Iraqis, some Syrians, and a small assortment of non-Arab nationalities. I wasn’t even conscious that I was mimicking the other kids’ accents until the Arabic language teacher, assuming I was Kuwaiti, asked me to tell the class something about Kuwait. Before I could correct him, another kid shouted out that I was Palestinian, only to be corrected by another. I was embarrassed, but also surprised at how deceptive my speech could be. I wasn’t aware that I was an accent chameleon. For a long time after that incident, I thought the way I spoke must be the result of some weakness or insecurity that I had as a child in a culturally mixed community. Nothing reassured me about my bidialectalism until I came across some British research on accents (the Brits are famous for obsessing over voices). Rather than a sign of inauthenticity, research shows that switching dialects and accents is a natural and subconscious adaptive impulse, and that it can be attributed to the increased mobility of the middle classes.

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Karissa Lang: New People

Chinese ancestral worship postcard postmarked Shanghai 1908. Source: worthpoint.com

We all descend from someone ancient, and contrary to what is generally believed in the West, they never leave us. Whether you are mystical or logical in nature, the idea sticks. For the former, ancestors spiritually guide us from beyond the grave. For the latter, science now dictates that we genetically inherit their memories and phobias. Either way, an ancestor is someone who passes on information—be it through stories, values, behavior, DNA, or supernatural means—and what distinguishes a good ancestor from a bad one is the quality of this information: a good ancestor hands down wisdom, a bad one gifts us with their pain.

My mother is a bad ancestor and her mother was a bad ancestor too​, a​nd if I can’t be a good one, I’d at least like to be better. I come from a lineage of mothers who did not want children. Mean women, selfish women, indifferent women who resented where they came from and had no idea how to nurture what they’d created. Women who buried their aborted babies in the backyard. Women who abandoned their children to others. Women who raged without really knowing why. Absent women who felt unwanted and unloved and unconsciously groomed every last one of their descendants to experience the same.

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Stacy Hardy: The Empty Plot

The empty lot gapes, yawns and quivers. It exhales dust and sucks the blue out of the sky. It draws her to it, an emptiness that calls out, that whispers and jeers. A wide mouth, that says, come, that dares her.  She has no business with the empty plot. It is a nothing place, a no place, not a place but a gaping, an emptiness that is yet to be filled, something still to come.

It has no address at present, nothing that sets it apart in the neighbourhood. There are so many. Empty stretches of land cleared for some future construction never to come, suspended in the eternal yawning present of oblivion. Plots that have stood so long that they have become part of the landscape, vast parks where rubbish accumulates, some partially developed, deep holes sunk in the earth, now filled with murky water that collects debris, the pokes of steel foundations casting dancing shadows on the surface like the spines of poisonous fish; ruinous scaffold of catastrophic geometries that shade rows of empty buildings, concrete structures looming like theme park wreckage, dark and sullen, windows dust coated, shattered in places, doors padlocked against squatters that never come. The streets that hem them, nearly deserted, monuments to some moment of false hope, a future that dims with each day, grows wary, listless, the air dirty with stalled development.

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Christmas Gift: Youssef Rakha’s Arab Porn *Remixed*

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Youssef Rakha. A stock photo of a woman in niqab is made up of versions of Aliaa Magda Elmahdy’s iconic picture, her act of protest of 2011.

Human behaviour flows from three main sources: desire, emotion, and knowledge.
– Plato, BC 427–347

Always I have and will
Scatter god and gold to the four winds.
When we meet, I delight in what the Book forbids.
And flee what is allowed.
– Abu Nuwas, AD 756–813

The moment a man questions the meaning and value of life, he is sick, since objectively neither has any existence; by asking this question one is merely admitting to a store of unsatisfied libido to which something else must have happened, a kind of fermentation leading to sadness and depression.
– Sigmund Freud, 1937

The revolution is for the sake of life, not death.
― Herbert Marcuse, 1977

Eros is an issue of boundaries.
– Anne Carson, 1986

Scene–1

“Hi, I’m writing a piece on Arab porn and would love to get your input…”

“Why would I be relevant to Arab porn?”

“Porn meaning explicit web content, or sexual self expression in general.”

“I see. Well, okay. I’d like to read what you’re writing but I don’t want to contribute. Not because I’m against the idea. I just don’t feel like revealing anything at this point, or I don’t have anything to reveal. I don’t want to explain myself or my sexuality or whatever.”

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Youssef Rakha: The Postmuslim

A. Abbas, Pakistan, 1988. Source: magnumphotos.com

Return of the Prodigal Muslim

Everybody knows the Enlightenment is dying. I don’t mean in the hells from which people board immigrant boats. It was never very alive here in the first place. I mean in the heavens to which the boat people seek suicidal access.

They end up drowning less for the love of the Postchristian West, it would seem, than out of despair with the Muslim East. Blame politics and economics, for sure. But could it be that all three phenomena – despair, poverty and dictatorship – are rooted in the same cultural impasse?

Today Brexits, Trumps and, let us not forget, the Islamic Invasion of Europe are spelling an Endarkenment all across the North, confining progressive and egalitarian principles to intensive care units. And I’m wondering what that could mean for despairing Muslims in the South.

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Mina Nagy: Interview with Promising Young Writer

Roger Ballen, from "Shadow Chamber". Source: lannassignment2.wordpress.com/

Roger Ballen, from “Shadow Chamber”. Source: lannassignment2.wordpress.com

Literary Magazine Interviewer: First question. Do you see yourself as a “promising young writer”?

Promising Young Writer: That depends. Do you mean “promising” or “young”? You can easily apply both to me, or dismiss them. It’s a matter of perspective.

LMI: Let’s see, then. How old are you and what have you written that’s promising?

PYW: Well, I’m 28. So far I’ve written two books of poetry and one of short stories. I don’t like to evaluate my own work. It depresses me. And you can’t be objective about it. But it’s easy to say that I like only two poems in my first book, the rest belonging to the realm of lame beginnings. Maybe I will have a view of my two later books after some time. I guess it takes time to see your own writings as external objects so you can evaluate them as you evaluate other things. Actually, I admire and hate my own work with equal force, and that applies to everything related to myself. I also finished my first novel, the first part of a trilogy. I’m in the process of publishing it now.

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Backgammon in the Ruins of an Old Palace of Saddam Hussein’s: Bezav Mahmod and the Image of Kurdistan

Once, long ago, my mother fled a genocide (the Al Anfal campaign). She fled on foot over massive Kurdish mountains carrying me on her back and my little brother in her stomach.

My grandparents, Kurdish villagers/farmers, were faced with brutal oppression. They were forced into the Kurdish struggle, taking up arms to resist the annihilation of their identity. For 50 years they lived with war and the struggle of the Kurds. My grandfather Selman Mahmod Bamernî became a peshmerga at an early age. He was involved in many bloody battles and lost many comrades in the process. He was seriously injured twice, and twice placed in Iraqi prisons. He was often separated from his family, once for over five years, so long that, when he came back, his youngest children did not recognize their own father. He has devoted his life to the Kurdish struggle. A humble person with honor, compassion and an absolutely wonderful sense of humor. He has made many laugh heartily in his day.

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Youssef Rakha: The Strange Case of the Novelist from Egypt

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By Youssef Rakha

About mid-way through his Nobel Prize lecture, read by Mohamed Salmawy at the Swedish Academy in 1988, the acknowledged father of the Arabic novel Naguib Mahfouz (1911-2006) made the point that Europeans “may be wondering: This man coming from the third world, how did he find the peace of mind to write stories?” It’s a remark that has remained with me, not so much because it implies, absurdly, that no one from a third-world country is supposed to have either peace or mind enough for literature—it particularly annoys me when, addressing his European audience, Mahfouz goes on to say they’re “perfectly right” to be posing that question—but because this presumption of deprivation or lack, of writing being something over and above ordinary living and working, seems in a way to underlie the Egyptian novelist’s collective self-image. And, especially now that Egypt is barely surviving institutional collapse and civil conflict—something that despite war, regime change, and the turn of the millennium, never happened during the 94 years of Mahfouz’s life—as a person who lives in Cairo and writes novels in Arabic, it is an idea I am somehow expected to have about myself.

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Youssef Rakha: All Those Theres

Thanks to a flighty wi-fi connection at the riad where I stayed that time in Marrakesh, I heard Sargon Boulus (1944-2007) reading his poems for the first time. Sargon had died recently in Berlin – this was the closest I would get to meeting him – and, lapping up the canned sound, I marvelled at his unusual career. He was an Iraqi who spent more or less all of his adult life outside Iraq, a Beatnik with roots in Kirkuk, an Assyrian who reinvented classical Arabic. He translated both Mahmoud Darwish and Howl.

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In Sargon’s time and place there is an overbearing story of nation building, of (spurious) Arab-Muslim identity and of (mercenary) Struggle – against colonialism, against Israel, against capital – and that story left him completely out. More probably, he chose to stand apart from it, as he did from a literary scene that celebrated it more often than it did anything else. Is this what makes him the most important Arab poet for me?

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