#syrian poet

[booksbyadesi]

"My letters to you

Are greater and more important than both of us.

Light is more important than the lantern,

The poem more important than the notebook,

And the kiss more important than the lips.

My letters to you

Are greater and more important than both of us.

They are the only documents

Where people will discover

Your beauty

And my madness."

Nizar Qabbani.

[typewriter-worries]

My lover asks me: "What is the difference between me and the sky?" The difference, my love, Is that when you laugh, I forget about the sky.

My Lover Asks Me, Nizar Qabbani

[beyourselfchulanmaria]

All women speak two languages:

the language of men and the language of silent suffering.

Some women speak a third,

the language of queens.

所有女性都會說兩種語言：

人類說的話和用沉默煎熬表述的話。

有些女人則說第三種，

女王的話。 😆🤭

─ Mohja Kahf, The Marvelous Women

(b. 1967 她是敘利亞裔美國詩人，小說家和教授。She's a Syrian-American poet, novelist, and professor. )

LOL

'Queen Of the Night' by Marjorie Miller published in The Tatler, 1931, p. 27 © Illustrated London News/Mary Evans Picture Library.

📌 Marjorie Miller, or Marjorie Janet Miller (1897, Woodford Green, London — 1936). She was a British artist known for art nouveau drawings of women. Her most popular drawings are “Spring's Promise” (1930) and “Queen of the Night” (1931). She also illustrated children's books.

[wisdom-and-such]

“[Love]He grinds you to whiteness. He kneads you until you are pliant; And then he assigns you to his sacred fire, that you may become sacred bread for God’s sacred feast.

All these things shall love do unto you that you may know the secrets of your heart, and in that knowledge become a fragment of Life’s heart.

But if in your fear you would seek only love’s peace and love’s pleasure, Then it is better for you that you cover your naked- ness and pass out of love’s threshing-floor, Into the seasonless world where you shall laugh, but not all of your laughter, and weep, but not all of your tears.

Love gives naught but itself and takes naught but from itself Love possesses not nor would it be possessed; For love is suf- ficient unto love.

When you love you should not say, ‘God is in my heart,’ but rather, ‘I am in the heart of God.’

And think not you can direct the course of love, for love, if it finds you worthy, directs your course.’

--On Love; from ‘The Prophet’ by Khalil Gibran

[fitz-higgins]

LGBT literature of the 1860s–1910s. Part 5

After a long pause, the list is back! Here we have a couple of plays, accounts by two trans women, lesbian poetry, and more.

1. Despised and Rejected, by A.T. Fitzroy (Rose Allatini; 1918). A pacifist novel published during World War One? With gay and lesbian characters? Yes, that was sure to get people in trouble. Its publisher was fined and the judge called it “morally unhealthy and most pernicious”. So, Dennis is a young composer who hates violence and therefore refuses to go to war. He also suffers because he is a “musical man”, that is, gay, and loves Alan, art-loving son of a wealthy businessman. His friend Antoinette, meanwhile, is “strangely attracted” to a woman. Nevertheless, the two attempt to love each other. When the war begins, Alan appears in Dennis’ life again, and they try to avoid being sent to the front together. Alan also persuades Dennis to accept who he is. Edward Carpenter himself defended the novel, saying that “the book is also a plea for toleration of a very much misunderstood section of humanity”. Read online

2. Autobiography of an Androgyne, by Ralph Werther (1918). Ralph Werther, also known as Jennie June, wrote this autobiography for doctors, and it is very revealing. Being a New York fairy (male prostitute) and possibly a trans woman, they tell frankly about the city’s gay underworld of the early 20th century and their personal experience, which is sometimes too frank and dark perhaps, but all the more interesting. Read online 

3. Poems by Mikhail Kuzmin. Kuzmin was not just the author of Russia’s first gay novel, but also a poet. Many of his works were dedicated to or mentioned his lovers. I’d recommend Where Will I Find Words (in English and Russian), Night Was Done (both in English and Russian), from the 1906-1907 collection Love of This Summer (available fully in Russian), mostly based on his love affair with Pavel Maslov in 1906. And also If They Say (in English and Russian), which is a great statement.

4. The Loom of Youth, by Alec Waugh (1917). A semi-biographical novel based on Evelyn Waugh’s older brother’s experience at Sherborne School in Dorset. It is a story of Gordon Caruthers’ school years, from the age of 13 to 19, and it is full of different stories typical for public schools, be it pranks and cheating exams or dorm life and sports. Although the homosexual subject was quite understated, the author implied that it was a tradition and open secret in public schools. The book became popular and soon caused a great scandal. Worth noting that before that Alec was expelled for flirting with a boy.  Read online 

5. Two Speak Together, by Amy Lowell (1919). Lowell was a famous American poet and lesbian. Many of her poems were dedicated to her lover, actress Ada Dwyer Russell, specifically the section Two Speak Together from Pictures of the Floating World. These poems are infused with flower imagery, which wasn’t uncommon for lesbian poetry of the time. Read online

6. De berg van licht/The Mountain of Light, by Louis Couperus (1905-1906). Couperus is called the Dutch Oscar Wilde for a reason: this is one of the first decadent novels in Dutch literature. It is also a historical one, telling about a young androgynous Syrian priest Heliogabalus who then becomes a Roman Emperor. Homoerotism, hedonism, aestheticism: Couperus creates a very vivid world of Ancient Rome. He also covered the topic of androgyny in his novel Noodlot, which was mentioned in Part 3 of this list. Read online in Dutch 

7. Frühlings Erwachen/Spring Awakening/The Awakening of Spring, by Frank Wedekind (1891, first performed in 1906). This play criticized the sexually oppressive culture prevalent in Europe at the time through a collection of monologues and short scenes about several troubled teens. Each one of them struggles with their puberty, which often leads to a tragic end. Like in The Loom of Youth, homosexuality is not the central focus of the play, but one character, Hänschen, is homosexual and explores his sexuality through Shakespear and paintings. The play was later turned into a famous musical. Read online in German or in English

8. Twixt Earth and Stars, by Radclyffe Hall (1906). Though it wasn’t known to many at the time, these poems were dedicated to women, some to Hall’s actual lovers. Read online

9. The Secret Confessions of a Parisian: The Countess, 1850-1871, by Arthur Berloget (published in 1895). This account is similar to the Autobiography of an Androgyne, albeit shorter. The author nowadays is thought to be a trans woman. They describe their love for women’s dresses, the euphoria from wearing dresses, makeup and wigs, the life as a “female impersonator” in Parisian cafe-concerts, and their love affair with a fellow prisoner. The autobiography is not available online, but you can read it in Queer Lives: Men’s Autobiographies from Nineteenth-Century France by William Peniston and Nancy Erber.

10. At Saint Judas’s, by Henry Blake Fuller (1896). This is possibly the first American play about homosexuality. It is very short. An excited groom is waiting for his wedding ceremony in the company of his gloomy best man. They are former lovers, and this short scene is not going to end well… Read online

Previous part is here

[anastasiareyreed]

all russians are guilty and let me explain why.

make yourself comfortable, it's gonna be a long ride.

you might notice that every time, if russians appear in a movie, series or documentary, they have either done something criminal, are doing it or are planning to do it. because the entire history of russia's existence is built on crimes, wars, genocides and occupations — Ukraine, Syria, Georgia, Chechnia and many more.

russia unleashed the most frequent genocidal attacks against Ukraine. occupation of Ukrainian lands and enslavement of Ukrainians, constant persecution and murder of speakers of the Ukrainian language, Ukrainian poets, writers, teachers — the entire nation, any Ukrainian figures of culture or politics. And, of course, the awful Holodomor (if you more into visualization, watch the movie about the Holodomor — «Mr Jones».)

no matter who is in power, throughout its existence, russia has been trying to destroy Ukraine and everything related to Ukrainian culture and history.

first of all, I think the terms «guilty» and «bad» must be separated here. I'm not saying all russians are bad, because «bad» is quite subjective and vague term. just like term «good». a person can be good in relations with neighbors, good at their job or good meaning polite. but what happens to a «good» person who stands by when other people are killed, tortured and raped in front of this person's eyes and on this person's behalf? this person becomes guilty. and many can and DO have the right to call and consider this person bad.

what exactly you are doing when you write «not all russians support the war»? you tell Ukrainians that THIS TIME there are definitely good russians, good guys among the people who constantly repressed Ukrainian people. but let me tell you this. if ten people stand in front of me and tell me that only one of them probably is not a murderer, I WILL NOT trust that person. I won't risk my life, and I'm sure you won't either.

I, like many Ukrainians, had friends or relatives in russia. but all of us were betrayed by these people, because it is in their DNA to put themselves above Ukrainians. and it's quite unreasonable in the digital age to justify their position about war by the fact that they don't know anything and totally drowned in propaganda. do they not know how to search for information, use their phones, computers or brain?

when you say that right now not all russians are against Ukraine or Syria, you cannot be sure that a russian who writes «I don't support the war» is telling the truth. that this person is not trying to maintain their public image and avoid condemnation. how can we believe the word of the representatives of the nation that every decade wage a war? the presumption of innocence doesn't apply here, hundreds of thousands of victims of russia are proof of that.

my favorite topic that people like to manipulate is how can we blame russian children. sure, we are in our right mind, so we don't say that a russian child is as guilty as an adult russian man who raped Ukrainian children and tortured Ukrainian women and men. we say that the russian child must know and feel collective responsibility from an early age, so that in the future the child doesn't take the place of that adult russian man.

while other countries honor the memory of their heroes and victims of the WWII on the day of victory over the fascists, only the russians proudly and joyfully said every year that they could repeat and start another war. which they did. that's why russian children should see that the world associates russia only with death, crimes and wars. that the world doesn't tolerate russian products, art, culture or people. this is the only way children will be able to realize from an early age that this way of russia's lifestyle is condemned by the world and must be radically changed.

Ukrainian and Syrian children, who are currently suffering from russia's actions, grew up too early and lost their childhood, they know what war is, know that it's evil and russia is a terrorist state. russian children should know this as well, so that the changes in the russian mentality — that the world has been waiting for several centuries in a row​ — have come.

you say russian children are not guilty, sure, but they are taught that war is branded, powerful, cool and solid. Ukrainian and Syrian children are not guilty, but they are taught how to act if their parents are killed by a russian missile. you say russian youth are not guilty and shouldn't risk their future to protest against the war. Ukrainian and Syrian youth are not guilty, but every day they give their lives for the freedom that the russians are trying to take away.

russian soldiers who went to kill Ukrainians and Syrians. russians who are relatives, friends or colleagues of these soldiers. russians who openly support wars in Ukraine & Syria or show their passivity. russians who volunteer to support the russian army. russians, who for centuries raised their children with imperialist views and contempt for other nations and races. and, as history shows, will continue to raise in the same way, no matter how the war ends. if russia loses they will raise children ready for another revenge. if russia wins they will raise children with mindset that Ukrainians are an inferior nation. russians have hundreds of years of experience in it. ask how the peoples that russia once occupied live today.

imagine what those hundreds of thousands of russian soldiers would achieve not on peaceful Ukrainian streets, killing people, but somewhere in a square in moscow, protesting against the war. soldiers, their relatives, friends and neighbors. eight years ago, Ukrainians protested against the dictator, dying for their principles and freedom.

Iranians went against a real dictator, dying for their principles and freedom. because this is the only way to achieve change.

the only «protest» action of russians is to post a picture somewhere online or to stand peacefully for half an hour in a small group of people, passively holding «no war» piece of paper and leaving before dark, because tomorrow they have to go to work or universities. russians support the war or simply don't care, because it's easier to live that way. if they chose collective indifference, they must face collective responsibility.

your «not all russians are guilty» is based on your assumptions about the good faith of russians, a naive idea of what this nation really is. my «all russians are guilty» is based on hundreds of years of history of relations between russia and Ukraine. on the number of wars russia has waged in the past and is waging now, the number of nations it has destroyed and the number of evil actions the world has forgiven the russians, hoping that THIS TIME everything will definitely be different.

[fairuzfan]

hello!! firstly, you have an amazing blog. i have been able to learn a lot (and be introduced to a lot of resources) thanks to you as well as other palestinians!

out of curiousity, do you happen to have any favorite songs made my palestinian musicians? im not sure if you've already answered this, but i would like to learn some songs so i can sing them :)

hello, thanks for sending this and for your kind words. I've actually received a few questions on this.

Something in arab music culture in general (like Fairuz) is that sometimes there are writers different than singers who are sought out by singers and vice versa. This isn't always the case, of course, but something to consider is if you like a song by a specific singer, I'd suggest looking into who the composer/writer of the song is.

A well known example is Egyptian singer Abdel Halim Hafez who sung Nizar Qabbani's (widely considered the Syrian National Poet) poem, the song titled "Qariat El Fengan" or "The Cup Reading". This was a whole concert. My dad said whenever it snowed in his town, they would play the entire concert on the radio and everyone would sit around and listen to it, even if it was an hour long.

But you did ask about Palestinian singers! So I will provide some singers who are Palestinian as well as those who aren't Palestinian but their songs are written for/by Palestinians.

Sol Band in Gaza

They're currently located in Gaza and if you visit their facebook, you can see that they hold singalongs for the kids of Gaza amongst the rubble. Right now, they're holding a campaign to help rebuild their band which you can take a look and donate to here (click).

Reem Albanna is Palestinian (the singer) and the writer is Tawfik Ziad who was a Palestinian:

"Min Sijin Akkah" by Firqat Al-Ashiqeen

The backstory to this is really important — back during British colonization, there were three Palestinian revolutionary fighters who were hung by the British. Their names were Fouad Hijazi, Mohammad Jamjoum, and Attah Azeer. Apparently, they were discussing amongst themselves in their prison cells before they were hung about what they would say to their loved ones and if any of them saw their loved ones to tell them not to worry. The conversation was written on the walls of the prison cell and we don't know who wrote it... but people have been singing it ever since.

"Ya Falestiniyah" by Sheikh Imam

Sheikh Imam is not Palestinian but he is Egyptian. Palestinians really love him, though, and he has a lot of political music that many, many people love. I recommend checking out all of Sheikh Imam's songs tbh.

"Sheikh Assafeenah" sung by Palestinian singer Abdel Fattah Owainat and written by Palestinian Poet Miriam Alammoori:

I would check out both singer and songwriter for more of their songs.

Dammi Falestini by Mohammed Assaf

I don't think it requires an explanation LOL

"Taralelli" by Ens O Jam

It's a fun song, a love song. I usually sing this with my family on long car rides.

if anyone else has any recommendations, feel free to add on to this post by reblogging!

[portraitsofsaints]

Saint Ephrem the Syrian

Doctor of the Church

306-373

Feast Day: June 9 (New), June 18 (Trad)

Patronage: Spiritual directors and leaders

Saint Ephrem was a deacon, poet, teacher, musician, and defender of the faith. He wrote hundreds of hymns to counteract heresies and was the first to introduce song into public worship to relay the truths of the faith, giving him the title “Harp of the Holy Spirit”. His poetry is said to have inspired Dante. He suffered through war, famine, and persecution and died of natural causes as a hermit.

Prints, plaques & holy cards available for purchase here: (website)

[nanshe-of-nina]

Women’s History Meme || Empresses (3/5) ↬ Shirin شیرین (d. 628)

The connection between eros and power has long held a great fascination for people. In literature, history, and art, archetypal (in C. G. Jung’s sense) presentations of this theme have been widely disseminated. The story of the Christian Shirin, who rose to become wife of the Persian shah Khosrow II (590-628), is a fascinating example of the link between eros and power. Over the centuries, historians, poets, and artists have taken an interest in her, and she has retained a presence in both East and West until the present day. Byzantine and Syriac writers among her contemporaries, such as the church historian Evagrios, the monk Strategios of St. Saba near Jerusalem, the Byzantine imperial secretary Theophylaktes Simokates, the author of the anonymous Syriac Chronicle, and the Armenian Pseudo-Sebeos, referred to the Christian queen in their works, which represent the first stage of the history of the Shirin theme. Around the year 800, the Byzantine historian Theophanes Confessor attempted to place these events in his chronicle of world history. Only vague reports of Shirin, preserved for us in the Frankish Chronicle of Fredegar, reached the West in the seventh century, but in the Orient, she remained a presence, especially in her faith community, the Apostolic Church of the East, which is usually referred to in the West by the incorrect name “Nestorian.” The East Syriac Chronicle of Seert in Kurdistan and the twelfth-century patriarchal biographies of the Syrian Mari ibn Sulaiman represent the second stage, as it were, of the reception and reworking of this theme in a time which no longer had any immediate connection to the events, since political circumstances had changed dramatically. — Shirin: Christian Queen Myth of Love: A Woman Of Late Antiquity: Historical Reality and Literary Effect by Wilhelm Baum

[officiallordvetinari]

Below are 10 featured Wikipedia articles. Links and descriptions are below the cut.

The election in 1860 for the position of Boden Professor of Sanskrit at the University of Oxford was a competition between two candidates offering different approaches to Sanskrit scholarship. One was Monier Williams, an Oxford-educated Englishman who had spent 14 years teaching Sanskrit to those preparing to work in British India for the East India Company. The other, Max Müller, was a German-born lecturer at Oxford specialising in comparative philology, the science of language.

Adolfo Farsari (Italian pronunciation: [aˈdolfo farˈsaːri]; 11 February 1841 – 7 February 1898) was an Italian photographer based in Yokohama, Japan. His studio, the last notable foreign-owned studio in Japan, was one of the country's largest and most prolific commercial photographic firms. Largely due to Farsari's exacting technical standards and his entrepreneurial abilities, it had a significant influence on the development of photography in Japan.

Girl Pat was a small fishing trawler, based at the Lincolnshire port of Grimsby, that in 1936 was the subject of a media sensation when its captain took it on an unauthorised transatlantic voyage. The escapade ended in Georgetown, British Guiana, with the arrest of the captain, George "Dod" Orsborne, and his brother. The pair were later imprisoned for the theft of the vessel.

Abu Muhammad Hasan al-Kharrat (Arabic: حسن الخراط Ḥassan al-Kharrāṭ; 1861 – 25 December 1925) was one of the principal Syrian rebel commanders of the Great Syrian Revolt against the French Mandate. His main area of operations was in Damascus and its Ghouta countryside. He was killed in the struggle and is considered a hero by Syrians.

Marjorie Cameron Parsons Kimmel (April 23, 1922 – July 24, 1995), who professionally used the mononym Cameron, was an American artist, poet, actress and occultist. A follower of Thelema, the new religious movement established by the English occultist Aleister Crowley, she was married to rocket pioneer and fellow Thelemite Jack Parsons.

Maya stelae (singular stela) are monuments that were fashioned by the Maya civilization of ancient Mesoamerica. They consist of tall, sculpted stone shafts and are often associated with low circular stones referred to as altars, although their actual function is uncertain. Many stelae were sculpted in low relief, although plain monuments are found throughout the Maya region. The sculpting of these monuments spread throughout the Maya area during the Classic Period (250–900 AD), and these pairings of sculpted stelae and circular altars are considered a hallmark of Classic Maya civilization.

The North Norfolk Coast Site of Special Scientific Interest (SSSI) is an area of European importance for wildlife in Norfolk, England. It comprises 7,700 ha (19,027 acres) of the county's north coast from just west of Holme-next-the-Sea to Kelling, and is additionally protected through Natura 2000, Special Protection Area (SPA) listings; it is also part of the Norfolk Coast Area of Outstanding Natural Beauty (AONB). The North Norfolk Coast is also designated as a wetland of international importance on the Ramsar list and most of it is a Biosphere Reserve.

Preening is a maintenance behaviour found in birds that involves the use of the beak to position feathers, interlock feather barbules that have become separated, clean plumage, and keep ectoparasites in check. Feathers contribute significantly to a bird's insulation, waterproofing and aerodynamic flight, and so are vital to its survival. Because of this, birds spend considerable time each day maintaining their feathers, primarily through preening.

The Wells and Wellington affair was a dispute about the publication of three papers in the Australian Journal of Herpetology in 1983 and 1985. The periodical was established in 1981 as a peer-reviewed scientific journal focusing on the study of amphibians and reptiles (herpetology). Its first two issues were published under the editorship of Richard W. Wells, a first-year biology student at Australia's University of New England. Wells then ceased communicating with the journal's editorial board for two years before suddenly publishing three papers without peer review in the journal in 1983 and 1985. Coauthored by himself and high school teacher Cliff Ross Wellington, the papers reorganized the taxonomy of all of Australia's and New Zealand's amphibians and reptiles and proposed over 700 changes to the binomial nomenclature of the region's herpetofauna.

Wulfhere or Wulfar (died 675) was King of Mercia from 658 until 675 AD. He was the first Christian king of all of Mercia, though it is not known when or how he converted from Anglo-Saxon paganism. His accession marked the end of Oswiu of Northumbria's overlordship of southern England, and Wulfhere extended his influence over much of that region.

[arablit]

New Poetry by Golan Haji

The Scissors By Golan Haji Translated by Marilyn Hacker Golan Haji is a Syrian-Kurdish poet, essayist and translator with a postgraduate degree in pathology. He lives in France. He has published five books of poems in Arabic: He Called Out Within The Darknesses (2004), Someone Sees You as a Monster (2008), Autumn, Here, is Magical and Vast (2013), Scale of Injury (2016), The Word Rejected…

[fiercynn]

palestinian poets: lena khalaf tuffaha

lena khalaf tuffaha is a poet, essayist, and translator and a first-generation american, immigrant, and expatriate of palestinian, jordanian, and syrian heritage. she is the author of two poetry chapbooks and three books of poetry: arab in newsland (two sylvias press, 2017); water & salt (red hen press, 2017), winner of the 2018 washington state book award for poetry; letters from the interior (diode editions, 2019); kaan and her sisters (trio house press, july 2023); and something about living, winner of the 2022 akron prize for poetry, forthcoming from university of akron press, 2024.

tuffaha also co-curated the collection poems from palestine at the baffler alongside fady joudah, and translated many of the pieces.

IF YOU READ JUST ONE POEM BY LENA KHALAF TUFFAHA, MAKE IT THIS ONE

you can read more about how this poem came to be, and also listen to it read aloud by numerous people.

OTHER POEMS ONLINE I LOVE BY LENA KHALAF TUFFAHA

In Case of Emergency at literary hub

Fragment at kuow (also read aloud)

Mountain, Stone at ours poetica (read aloud with subtitles)

Letter to June Jordan in September at the nation

Lullaby at poetry society of america, with reflections on the piece by naomi shihab nye

Dhayaa at sukoon

Beit Anya at poetry daily

Ruin at lunch ticket

Kaan Loves the Insomniac | كان النوم عميقا at diode

Lesson: Nymphaeum at the adroit journal (also read aloud)

Miss Sahar Listens to Fairuz Sing "The Bees' Path" at greensboro review

[neoyorzapoteca]

Translation, which has been so critical in blowing up my ideas about what poetry is. I wrote about the Colombian poet Raúl Gómez Jattin and Syrian-Jewish Anglo-Egyptian surrealist Joyce Mansour; I’m finishing a piece on Amelia Roselli, the twentieth-century Italian poet of war and sleep. I’m thinking about Alice Notley. About what it means for a woman poet to be warlike. About what decades are. I’m thinking of translation as katabatic transit into dark places where power can be reversed, like a drain. My models are poets I know through Action Books, like Raúl Zurita, who said we need to make art that pushes back with the force of the coup. There’s a case for art and poetry not withdrawing but staying on the scene and refusing to evacuate, even in moments of the darkest human behavior.

BOMB Magazine | Joyelle McSweeney by Gabriela Denise Frank

[laylatnahar]

From the moment we open our eyes and gaze upon the world, our minds begin to fill with words and images.Some of these words and images become poetry - a form of expression that is simultaneously unique to each person, yet resonates with an audience.

Cross that with Avpol and you get a beautiful mess! 

At Laylat Nahar, we celebrate the power of Arab poetic expression by publishing a zine featuring the work of poets from all walks of life and our favorite Frenchman and Egyptian couple.

More info coming soon!

Have our first poem of the day

Nizar Qabbani (Syrian), 100 Love Letters

[secondblooms]

He was called "filthy" because his skin was dark, unintelligible because he could barely speak English. When he arrived in this country, he was placed in a special class for immigrants. But, a few of his teachers saw something in the way he expressed himself, through his drawings, through his view of the world. He would soon master his new language.

His mother had made a difficult decision to take him, his two younger sisters and a half-brother to America, seeking a better life for their family. They settled in Boston's South End, at the time the second-largest Syrian-Lebanese-American community. The family would struggle and the young boy would lose one sister and his half-brother to tuberculosis. His mother would die of cancer.

He would write, “Out of suffering have emerged the strongest souls; the most massive characters are seared with scars.”

He was born in poverty on January 6, 1883 in what is now modern day Lebanon.

He believed in love, he believed in peace, and he believed in understanding.

His name was Kahlil Gibran, and he is primarily known for his book, "The Prophet." The book, published in 1923, would sell tens of millions of copies, making him the third best-selling poet of all time, behind Shakespeare and Laozi.

Published in 108 languages around the world, passages from "The Prophet" are quoted at weddings, in political speeches and at funerals, inspiring influential figures such as John F. Kennedy, Indira Gandhi, Elvis Presley, John Lennon, and David Bowie.

He was very outspoken, attacking hypocrisy and corruption. His books were burned in Beirut, and in America, he would receive death threats.

Gibran was the only member of his family to pursue scholastic education. His sisters were not allowed to enter school, primarily because of Middle Eastern traditions as well as financial difficulties. Gibran, however, was inspired by the strength of the women in his family, especially his mother. After one sister, his mother, and his half-brother died, his other sister, Mariana would support Gibran and herself by working at a dressmaker's shop.

Of his mother, he would write:

"The most beautiful word on the lips of mankind is the word 'Mother,' and the most beautiful call is the call of 'My mother.' It is a word full of hope and love, a sweet and kind word coming from the depths of the heart. The mother is everything – she is our consolation in sorrow, our hope in misery, and our strength in weakness. She is the source of love, mercy, sympathy, and forgiveness."

Gibran would later champion the cause of women’s emancipation and education.

He believed that “Safeguarding the rights of others is the most noble and beautiful end of a human being.”

In a poem to new immigrants, he would write, "I believe you can say to the founders of this great nation. 'Here I am. A youth. A young tree. Whose roots were plucked from the hills of Lebanon. Yet I am deeply rooted here. And I would be fruitful.'"

He would write in "The Prophet":

“Let there be spaces in your togetherness, And let the winds of the heavens dance between you. Love one another but make not a bond of love: Let it rather be a moving sea between the shores of your souls. Fill each other's cup but drink not from one cup. Give one another of your bread but eat not from the same loaf. Sing and dance together and be joyous, but let each one of you be alone, Even as the strings of a lute are alone though they quiver with the same music. Give your hearts, but not into each other's keeping. For only the hand of Life can contain your hearts. And stand together, yet not too near together: For the pillars of the temple stand apart, And the oak tree and the cypress grow not in each other's shadow.”

○○○○○○○○○○○○○○○○○○○○○○○○○○○○○○

● THE PROPHET ●

Do not live half a life

and do not die a half death

If you choose silence, then be silent

When you speak, do so until you are finished

If you accept, then express it bluntly

Do not mask it

If you refuse then be clear about it

for an ambiguous refusal is but a weak acceptance

Do not accept half a solution

Do not believe half truths

Do not dream half a dream

Do not fantasize about half hopes

Half the way will get you no where

You are a whole that exists to live a life

not half a life. ~Khalil Gibran

(Book: The Prophet https://amzn.to/3SnIaZd )

[ineffable-opinions]

Kaathal – The Core

[ Available for streaming on Amazon Prime. This is an appreciation post. A proper criticism by experts linked at the bottom of this post.

CW: heterosexism PSA: Hema Committee Report

This post is my 2nd contribution (1st can be found here) to the conversation regarding Indian queer media that started in October 2024. I recommend this post by @neuroticbookworm and this post by @nihilisticcondensedmilk as well as this compilation by @starryalpacasstuff before reading this.

Throughout this post by the term Nasrani, I mean Roman Catholic Syrian Christians.]

Love, the Core

The title of the movie is very interesting. Kaathal (കാതല്‍) in Malayalam refers to the heartwood of a tree. Hence, it can mean pith or core (as the subtitle suggests). It is homophonous with the Tamil word kaathal (காதல்) which means love. Average Malayali audience is familiar enough with the word kaathal as love to make that association faster than with heartwood. This bit of word play conveys that it is love that’s at the core of the movie. And that the queerness central to the movie is practically essential.

Catholic Background

The movie opens on a Sunday Mass and we get first glimpse of several important characters as the camera pans through the crowd to the accompaniment of the continuation of the third g’hanta prayer, the one that follows the Institution Narrative, that praises the grace bestowed upon the human kind. The order in which we get a glimpse of the characters is also important, I think, especially considering the distance from alter. While this scene is easy to forget, it establishes which community they belong to - Nasranis as indicated by the East Syriac Rite liturgy. The particular prayer choice is interesting:

Forgiving our debts, You sanctified us sinners, enlightened our minds, defeated our enemies, and glorified our frail nature by Your immense grace.

Tight-knit & Rurban

 In the next scene we get a glimpse of how tight-knit their community is through a conversation about pork sharing[1]. This is followed by Femy, Mathew's daughter, hitching a ride on someone’s scooter indicating she studies out of town and is back home to spend whatever is left of the weekend. The scene between Omana and Femy foreshadows that Omana’s silence on the matter of divorce is going to be a thorn in the upcoming election campaign.

Sibin drags Mathew to try and break off an inter-class heterosexual couple whose love affair is disapproved by the woman’s family, for the man is a migrant worker. The intention is to secure Mathew four votes from the family through Mathew’s intervention. Sibin informs that the Local Committee has decided that Mathew would be their party’s candidate in the by-election in ward 3. When Mathew inquires if that’s their party's stand on love, Sibin doesn’t sugar-coat the fact that on the ground the party has to appease the conservative politics of their core vote bank (working-class folks like Rajan) in spite of their more liberal views online. Ironically, Mathew stands up for the couple and right behind him stands his own paramour, Thankan.

Less-Discussed Facets of Queer Life – The Wife*

Kaathal focuses on Omana, who was unwittingly married to an androphilic man, as much as it focuses on queerness, outing and heterosexism in general. While it's not rare for movies to have queer characters in Malayalam, it's very rare to have movies which focus on queer characters and even rarer for the focus to be on their spouses. My Life Partner (2014) and the bio-pic about the poet Kamala Das, Aami (2018) are the only other such Malayalam movies as far as I can remember and the married man in both these movies were ambiphilic (aka bisexual).

Omana struggles in their marital life for two decades and we meet her when she's trying to get a divorce from Mathew. In an unfortunate twist of events, her submission to the court which was supposed to be a private thing, becomes public knowledge and topic of discussion since Mathew is a candidate in the by-election to ward 3 of Teekoy panchayath**. Since there is no other election happening at that time, all energy and gossip is focused on this particular candidate’s scandalous divorce procedure. It becomes public knowledge way too fast and even before she could explain herself, everything basically goes out of control. While Mathew is reasonably upset with her, we learn during the court procedure that he was always reluctant to discuss divorce.

Omana is a stand-in for all the women who are married to men who are not gynephilic and therefore have to struggle in the marriage because their emotional and sexual needs are not met. Kaathal is not the only movie discussing this in the recent years. We have seen two very famous movies Dear Ex (2018) and The Blue Caftan (2022) which talks about the same topic but from very different angles.

Dear Ex is about the relationship between a woman and her husband’s paramour after her husband is dead and the insurance money goes to that male lover. The male lover has been the one who was taking care of her husband when he was very ill and she reels from the doubt whether her husband ever loved her.

In The Blue Caftan, the wife is about to die and she implicitly gives permission for her husband to pursue the young apprentice whom she did not like in the first part of the movie but later warms up to when she realise she mistook him and accused him of things that he didn't do (for which she feels guilty) as well as the support he offers when he finds out that she is ill and helps her husband take care of her despite the husband backing off when things got murky between them. The young apprentice returns to take care of her and their shop - their dreams and legacy.

In Kaathal, no-one is dying. The movie is very idyllic in an odd, tearful way despite the drama. (Probably Malayali folks are moved to tears just by seeing Mammootty cry and the effect might not be the same on non-Malayalis.) It is about the woman getting divorce and the couple moving on with their lives. This sort of happy ending which is a little too unrealistic considering overall tone leans towards realism.

Adultery Situation

While it is not okay for Omana's affidavit to have leaked and for Thankan to be outed, there are very few precedents to the legal battle she was entering. Daniel Crasto vs The State of Maharashtra (an actual case referenced in the movie) is what inspired advocate Ameera to move the court in a manner that would allow for divorce proceedings to not take a decade as it did with the case referenced (filed in 2009, final judgement in 2019). The courtroom sequences in the movie are set up to be informational and gives answers to a lot of questions that are obvious to arise. I wish the movie had mentioned the circumstances of decriminalization of adultery (Joseph Shine v. Union of India (2018)) in India and how that too plays into the divorce procedure.

Omana had already discussed the matter with her daughter as well as with her mother. But the men in her life are kept out of the conversation before filing the case since the previous experience are not exactly confidence inspiring. Having discussed it with her father and not getting any support or reassurance, Omana is set up to be the 21st century foil to Alice from K. G. George’s iconic movie Adaminte Vaariyellu (1984) where interestingly, Mammooty’s character was the paramour.

Malayali Christian Masculinities

While Omana’s father, Philip, is only mentioned, his presence looms large in spite of him being dead and gone. He is a reflection of the type of Nasrani hyper-masculinity that had been dissected through many Malayalam movies including RDX, Joji, Appan and Aarkkariyam in recent years. Omana’s brother, Tomy, struggles to break out of the mold he was raised in and tries to be a supportive elder towards the end.

Given the kind of patriarchy she was raised under, it is not surprising Omana had kept quiet for so long, raised their child together and put in effort to hide their marital troubles and to lead a harmonious seeming life in front of others.

An important dimension to Omana, comes from her relationship with her father-in-law, Devassy***. The depiction of their relationship is inline with a trend in recent Malayalam cinema, where characters’ relationships with their parent(s)-in-law outwears those with their spouses and lovers. In The Teacher (2022), the woman’s mother-in-law (a local Communist leader) supports her decision to separate from her son as well as enlists the help of a thug (one of my favourite queer side characters who has the most delightful pairing with a super jealous, law-bending cop) to help her exact revenge. Meanwhile, in Ullozhukku (2024) the woman decides to leave her paramour for her mother-in-law.

Devassy represents a different type of masculinity which we also see reflected in Mathew. This form of Nasrani masculinity too is a familiar flavour in Malayalam cinema, like in the excellent Maheshinte Prathikaaram (2016). Omana finds in him a father whom she did not have but dearly wished for. They partake in the same pain ever since Femy was born and Mathew did not show up to bring Omana home as he was busy taking care of Thankan. (It is customary for women to return to their native home (Omana’s native home is in Meppara) when they are pregnant, especially during their first pregnancy, and to return to their patrilocal or neolocal residence after the baby is born.) Devassy’s political leanings, especially him abandoning centrist UDP (stand-in for the Indian National Congress-led UDF alliance) during the days of Emergency and joining CRP (stand-in for the Communist Party of India (Marxist)-led LDF alliance), is also indicative of the left-leaning values he held. It is also interesting to note that Devassy had thought to take Mathew to a doctor when he learned that he is androphilic (an approach indicative of the time as it was before homosexuality was depathologized).

Another brand of Christian masculinity get a passing mention when Mathew's sister calls Devassy to complain about the loss of social capital her probably un(der)employed husband faces abroad who has to renegotiate his masculinity at every step as a migrant. Men lose their purpose when they move abroad with their bread-winner wives since they are raised with certain values and motivations that are difficult to unlearn. They seek and find solace in their community gatherings. Loss of social capital gets reflected in their lives abroad too and social auditing would make their lives difficult.

Husband, Lover, Wife

Omana loves Mathew deeply. They have actually found companionship in each other. The platonic love between them is hinging on mendacity and selfishness. They have been with each other for a good chunk of their lives and Mathew is reluctant to let go of Omana. When she chooses to free herself from their entanglement, it is also to liberate Mathew from the shackles they have bound themselves with.

Thankan on the other hand is completely disempowered in this particular scenario. As his friend, Rajan Mesthiri points out Matthew has wealth that he would inherit from his father whereas he has nothing. Because of this scandal, he was losing social capital and has to survive cruel homophobia everywhere - in the junction, at his place of work and even on the wall of his yard where miscreants engrave slur (kundan). This is on top of him struggling with loneliness and deprivation of love. A particularly harrowing sequence is of him packing snacks on behalf of the shopkeeper to give to Devassy who dotes on his daughter-in-law and buys her favorite snacks daily. Among the love denied to Thankan is that fatherly affection reserved for one's child's spouse.

 Thankan is all on his own. He is a working-class man who lives by himself before his nephew, Kuttayi, took refuge there. There isn't any other familial support system. People are willing to send their daughters for driving classes with him due to a twisted form of benevolent heterosexism.

Meanwhile, Mathew has lots of people offering him support and stand with him, denying allegations and supporting him as a queer candidate, even though he doesn’t appreciate that.

Mathew doesn't hang out with Thankan in the public eye. He sticks to the story that they are just acquaintances and people would believe that since their dalliances happen in Pullikkanam (a village in Kottayam-Idukki border) and in Teekoy they are just acquaintance. The only visible connection between them other than longing stares and campaign notice is a framed school photo of them that hangs in their respective homes. They have been lovers since their school days and have been hiding that fact as much as they could.

It is like Thankan is being left behind. The kind of deprivation of social capital along with childlessness indicates that no one is going to take care of him in his hour of need. Mathew receives a lot of support from party members and others and lot of people come to his rescue, partly due to him having served in their service co-operative bank for more than two and half decades.

Co-operative banks, unlike commercial banks, are run locally by elected members and provide financing that the community requires. Since those involves a lot of trust and relies on social capital, the discretion exercised by bankers is crucial in risk-assessment and in securing credit to those who need it. In November, you could find co-operative societies and banks in Kerala decorated with rainbow flags (the ones with seven colour, different from the queer-pride rainbow flags).

Progressive versus Realpolitik

There is strong anti-incumbency in ward 3 as indicated by displeasure over lack of infrastructural development, a bridge in a notable case. Tomy's construction job dreams hinge on Mathew's victory. Moreover, in the challenging times (rise of Hindutva), CRP needs to strengthen itself.

The realpolitik is in how the Communist party, CRP, sides with Mathew and doesn't reach out to Thankan, one among proletariat they supposedly stand with. It is also in how they pander to the conservative views of their vote bank. It is there in choosing Mathew, a Catholic, to represent party in the election in hopes of winning over Nasrani voters in their ward. It is in asking Mathew to speak to the vicar about this matter. It is also in their attempt to demonstrate their stance on personal liberty by insisting Mathew should contest and they are making a statement by fielding ‘a candidate like him’ in the election. It is in how the party is politicizing and employing an outed man’s identity without consulting with him first while knowing that it is putting so much additional pressure on him. This can be seen as a critique of leftist political movements in Kerala from leftist creators including Jeo Baby and Mammooty.

Owning the Narrative

The movie has a member of Queerla meet with Mathew outside of the family court. (Queerla is one of Kerala’s organisations focused on the welfare of sexual and gender minorities. The others are Queerythm and Sahayathrika.) But under those circumstances, he is not in a position to welcome the help the organisation could offer him. Eventually, after reconciliation with his father, after having to confront the fact that he was losing the case and Omana, that he comes to his senses and allows himself to realise that he might not be on the right track and that he can come out, that too with Omana insisting that he should also be free for she cares and loves him. So, he lets her go, accompanies her to Meppara, to her native home and invites Thankan fully into his life. Omana and Mathew continue to support each other.

When Mathew comes out through a video that Femy shoots for him, it becomes a state-level news. The fact is that Kerala is yet to have any openly (there have been closet cases) queer candidates win elections. Maybe we will have such a candidate in the future. The actor who plays the role of Femy in the movie is openly bisexual.

Church, the non-Monolithic Presence

Teekoy vicar is presented as an open-minded person. But, he is an exception. Bishop House and the church committee do not share his opinions on the matter of divorce and non-heterosexual union. However, the bible verses and prayers place emphasis on truly open-minded and all-embracing religiosity.

Trivia

There are multiple reasons why this movie is to Little Hearts (2024) what Great Indian Kitchen is to Jaya Jaya Jaya Jaya Hey and would make for an excellent pair watching.

There has been complaints that we missed out on a chance to watch Mammooty romance with a man. So, here's the kiss scene between Mammooty and Mohanlal in Nanayam (1983).

[* Chinese use the term tongqi (同妻) to refer to a woman married to a gay man. Beard is a close enough term but doesn't convey the information asymmetry. There are no such popular terms in Malayalam.]

[** Administration in India is divided between union government, state governments/union territories and panchayat/municipalities/municipal corporations. Teekoy (and all other locations in the movie are real locations in Kerala) is an actual panchayat (a village consisting of sub-divisions called wards) in the state of Kerala. The elected representative (referred to as member) of ward 3 was Kurian (of UDP) and it is to fill his seat after his passing that the ward is facing a by-election soon.

While Kerala has multiple parties with varying ideologies, most important among them are those which form part of the two alliances that have ruled the state: Left Democratic Front and United Democratic Front. CRP and UDP are stand-ins for these two in the movie. Biggest political part in the world, BJP, although is part of the ruling collision (NDA) in the union government as well as in several state governments, is not as significant as the others in Kerala, especially in state legislature. BJP is represented by DJP in postures. In places such as Teekoy their influence is even less significant and remains so in the movie too.]

[*** Devassy is the Malayalam variant of name Sebastian.]

[1] Pig being a large enough animal to involve more than a family to finish it off.

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I am yet to choose between Gaami (2024) and Moothon (2019) for my next appreciation post. If you decide to watch Gaami, please feel to ask about content warnings. I think it is better to watch the movie without reading about it.