Workout videos always amuse me. This afternoon I was trawling through YouTube to find a good pregnancy yoga video, my 4 1/2 daughter beside me. First we found one of your classic vids, an unusually slick production for the UK, complete with a wood fire in the background, random Zen-like objects on the shelves and French windows onto a tranquil patio (though we could still see the cameraman in the glass of the woodburner).
Warmed up by now, I keep searching and find an American prenatal pilates workout, which exceeded all my expectations (not to mention my fitness levels). The glowingly tanned instructor sashayed onto the screen like a starlet, the tracking shots zoomed in dizzyingly from all over (even the ceiling), and she kept talking about buns. Where I’m from buns are something you eat. Can’t you just call them buttocks and get it over with?
The music was energetic enough to send me into early labour, in fact I had to turn it off after a couple of minutes thinking I was having a kind of cultural heart attack (and I’m half American).
Still looking for decent exercise vids, we then found another British yoga clip that brought things back down to a manageable level of reality. The instructor wore an old tracksuit, the handheld camera jiggled about, there was a terrible glaring light in the background, and after every line the instructor pursed her lips in an apologetic sort of grimace. Ah, that’s more like it! A healthy dose of British realism.
While chuckling to myself over this transatlantic comparison during my familiar pregnancy-induced insomnia, I realised that this isn’t a million miles away from where Muslims are – in the global, cultural digisphere – from the kind of slick PR values currently steering the zeitgeist. For years we’ve heard people saying things like, ‘When are Muslims going to start making decent magazines, TV stations, films? Where are the Spielbergs of the Muslim world? Why can’t we get it together and make things just as well as what’s made in the West?’ And of course there’s the political gripe, which comes just as often (with a self-gratified sneer) from the Islamophobia corner, ‘Where are the Martin Luther Kings, the Gandhis, the Mandelas of the Islamic world? Where are those voices that make the whole world stop and listen?’
The answer to the former question is one that is changing rapidly right now. Navid Akhtar, a regular documentary maker for the BBC, is currently looking for ‘founder members’ to subscribe to (i.e crowdfund) a wonderful digital TV platform called Alchemiya, clearly a cut above the rest in terms of production values, and with the ethos of presenting the most beautiful and fascinating content from the Muslim World today – as often as not emerging from among Western Muslims. People like Canadian-born film-maker Adam Shamash, whose recent video for Californian hip-hop artist and poet Baraka Blue’s song Love and Light was filmed in Fez and London, are upping the stakes with great passion and verve. (If you’re careful you might see me in that clip too…)
In the vanguard of any movement you’ll always find artists. Speaking plain truth and down-to-earth wisdom is the quiet but constant Peter Sanders, whose photography career started with the Rolling Stones and Jimi Hendrix (he took the last shots of Jimi onstage before his death) and now meanders over the Islamic world capturing faces of saints and schoolkids, worlds inaccessible to the average blogger or newsreader.
Another Muslim Peter is that of the ever-dynamic Gould variety, whose Sydney-based design company pulls a lot of punches and whose Facebook page has over 100,000 followers. His Creative Ummah project, which is likewise looking for support at the moment on LaunchGood (another interesting Muslim enterprise), would create an online learning platform for everything from art to zoology (well, maybe the zoology is going a bit far), highlighting all the talent currently out there in the Muslim World.
Islam is back in the saddle with a new album, this time collaborating with an old friend from the Sufi 70s, Richard Thompson, and co-produced by Rick Rubin. One of few Muslim artists who have known serious limelight, Yusuf masterfully injects listenable, well-turned-out tunes with arresting philosophical thoughts.
You get the idea. I’d love to highlight all the Muslims currently putting immense efforts into raising the standards across the board, bringing beauty back into art and design (check out Lateefa Spiker, Iona Fournier-Tombs, Soraya Syed, and my very own dad for inspiring, bar-raising work) but there isn’t the space here and they might unfriend me for writing something embarrassing about them by accident. The point is that as the generations of Western Muslims move into second and even third, the production quality we expect is filtering down into the work we produce. No more cheap books printed in Lahore with text slipping off the page and spines that come undone after one reading.
My problem is that there’s something I quite like about the rubbishy productions we’re growing out of. Sure, the book-lover in me balks at poorly designed covers and pages so thin you can read the whole book just by holding it up to the light, but there’s something kind of honest about it nonetheless.
There is a tipping point at which content begins to be eclipsed by form. For many Muslims, this is exactly what we’re reacting against in the western sphere, an artistic and political stage in which looks mean everything, in which a US president can speak movingly about freedom and justice and the fight against terror while STILL not closing Guantanamo Bay, killing untold numbers of Pakistani and Syrian civilians using drones, or continuing to use cluster bombs even though they are known to kill children who think they’re toys.
We expect politics to be devious, but there has to be honesty in art or all is lost. I would much rather watch an Iranian film with poor film quality on YouTube for its awesome cinematography, brilliant script and effortlessly realistic acting than a Hollywood blockbuster in HD replete with clever jokes, jaw-dropping CGI effects and score sung by some chart-topping megababe. I suppose it’s the frustrated traveller in me that is riveted by ruins, prefers crummy worker’s restaurants with good eats over five-star places, and seeks out people selling food from trays on their head in the street to find out about the meaning of life.
The answer to the second question is not so dissimilar, either. Full marks if you’ve heard of Shirin Ebadi, an Iranian lawyer and former judge awarded a Nobel Peace Prize for her tireless campaigns for women’s rights. Or Samira Saleh al-Nuaimi, an Iraqi lawyer and political activist who criticised ISIS aka Da’esh, on a Facebook page and was tortured and executed for it. (It did appear in a few newspapers, with some photo credits even spelling her name wrong). Meanwhile there are people like the affable Sudanese London-based Sheikh Babikir, who never ceases to preach peace and love and hugging trees, as well as thousands of other ‘good’ teachers with the same message; surely Abdallah Bin Bayyah’s plea for a ‘war on war for a peace upon peace’ is a quote worthy of Gandhi. But love and compassion doesn’t hit the news quite like a beheading.
The voices do exist: they just don’t have full make-up, excellent English and a retinue that keeps the red carpet rolling. ‘Neither did Gandhi or Martin Luther King’, you say. That’s true; but things have changed immeasurably since then. To make your voice heard now in the galaxy of user-generated content online, you have to drown everyone else out. You need a YouTube channel, a manager, a lawyer, a dozen advisers to keep your career on track, a personal trainer, some sort of bizarre diet involving immortality mushrooms, lots of famous friends who will invite you to their shows so you can be photographed there, and the expectation that you are worth it, dammit.
So while I applaud those people who are creating higher quality art and design, more functional websites, better translations, more beautiful gifts, and films to knock your socks off, I’d like to spare some time for the jumble sale rejects, the people with good hearts and great words whose suits aren’t snappy and whose colour schemes suck. May we never get so cool that we forget the dust and decay of the real world. In the great, metaphorical landscape of the internet, I’d rather be in downtown Zanzibar in a pair of flipflops eating a mango than shopping for Prada in a Dubai mall any day.
Poison thoughts seed poison stalks
that fork and double their toxic talk
breed bushes glistening with baubles red
and deadly, the kind of fruit
children reach out for first
to test on unknowing’s litmus strip
and crush for fairy puddings on rocks
while the juice sinks into fingers,
stains best frocks.
Thus superiority claims early addicts,
taught by poison words laid down like crumbs
thought to lead out of dark woods.
Those adult charms are so ripe, so
appealing in the velvet green of their
intelligence, but even one drop
of that sap will turn a person sour
will turn their heads to power
give them electric turns of phrase
make them quick to humiliate
to make it seem their state
is ever-calm, sedate, more rational
than all these blurting twerps
whose hearts are always turning
who cannot help but shake during a
simple conversation on
that morning’s train strikes
when the thought of eternal cessation
strikes them dumb. The pretty jewels
fed to them while young
clot their bellies with glinting cold
broken down now to subatomic
size and crossed the semipermeable
membranes round their hearts, which is why
they make small smiles
and cry “Why, that appears to be our train!
On time!” and stride away to more
where people do not turn pale
tremble their berryless leaves
when the canopy is parted by rays of
an overpowering light
at awkward times.
No: standards must be maintained.
So long as the clever quotes, quick wits
and anecdotes remain acceptable
the results determinable
the course unswervable
the mind unperturbable
it will seem to the lovers of this fruit
that nothing can prove them wrong
that they are at the pinnacle of rightness
and everyone else must therefore be
But those berries are not food:
they are baubles made of glass
that will cut your tongue
if you try to make them feed you.
Thoroughly enjoying having a guitar about the house again, with new strings and all, so it’s reassuring to know I’m not the only one who would gladly twiddle and sing instead of switching on the music ting.
Originally posted on Ian Whiteman:
This post is on a musical subject, so for those whom music is proscribed then look away now. Or maybe not, as you might learn something.
I was recently on the west coast of the USA and was invited by an old friend to give a short lecture to a Community College class on the subject of Music and Islam. She had been teaching a course on Islam to a group of about fifty students, mostly white, in Livermore, a prosperous neighbourhood inland from San Francisco’s Bay Area, the world’s rich crucible of American technology and lifestyle. Teachers like Sh. Hamza Yusuf had also contributed to the course so I could hardly refuse.
These students were average Americans between 18 and 25, not from the super wealthy but from the middle classes who had all driven to college in their own cars. Much of the…
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Recently I picked up a copy of Dr. Christiane Northrup’s classic (and colossal) book, Women’s Bodies, Women’s Wisdom, and haven’t been able to put it down. If you know any hippie women, you will almost certainly have seen it on their homes, alongside Healing With Whole Foods, B.S.K. Iyengar’s Light on Yoga, and an amethyst geode propping up the shelf above.
Far more useful than a piece of furniture, however, this book has revived my appreciation of the feminine principle, a principle so easily suppressed or chased away in a city where everything is judged on how it scores in the masculinity charts.
An OB/GYN, Northrup shows the relationship between women’s negative attitudes towards their bodies, especially when it relates to sexual abuse or trauma, translates very clearly into their sexual health. Positive changes in these attitudes often have immediate effects on their physical symptoms. But I am shocked at how deeply the negativity runs for so many women. So many who attended her practice manifested signs of loathing or being ashamed of their bodies, and of giving up responsibility for its health by expected a paternalistic doctor to ‘take charge’ and ‘do something’. It made me so thankful not to have absorbed that thinking – at least, not enough to have ended up in her surgery.
The Gulf of Mixed Metaphors
It is clear that for thousands of years, qualities we think of as being ‘masculine’, such as winning by brute force or imposing authority on others deemed to be inferior have trumped such delicate, ‘feminine’ qualities as understanding, nurture, patience, and sharing in responsibility and success equally. Yet few women embody these qualities fully; one of the failings of western feminism is that in order for women to be considered as successful or empowered they must prove themselves by ‘masculine’ criteria by reaching the top of their profession (even if it be by hook or by crook), imposing authority on others, or winning accolades that distinguish them as being superior. Between Mother Teresa and Maggie Thatcher there’s a awfully big gulf.
Another aspect of this ‘patriarchy’ – which Northrup calls the ‘Addictive System’ coined by Anne Wilson Shaef as an alternative to the negative, man-bashing term ‘patriarchy’ – is that of hierarchies. A tribal chief, so the theory goes, must impose authority on elders, who in turn impose it on the ordinary men of the tribe, who in turn impose it on the women, who in turn impose it on the children. Everyone has their place in the pecking order. Thus patriarchal (or addictive) thinking instills the idea that some men are born more equal than others.
I’ve noticed how hard it is to convince women (and often men) that they are able to write something beautiful, or do something creative. Why is that? I think it’s because we’ve learned that experts do these things, experts whom we’ve placed above ourselves in the hierarchy of creativeness, whose work we happily consume but wouldn’t dare try to rival. The opposite approach is to see all people as being essentially equal and all people’s subjective experiences as being equally valuable. Coming from this angle, workshop participants can relax into the idea that they don’t have to compete with others to produce something ‘good’, and in the fact that the whole criteria for quality needn’t come from others in the first place. No-one need judge themselves higher or lower than others because of their creative output.
Birth: the Ultimate Oscar
There is a creative power in pregnancy, birth and childrearing that trumps all of the worldly trophies that a culture obsessed with masculinity can offer. Women giving birth experience more pain than any man is capable of experiencing without passing out, and also the highest levels of endorphins that any human being can experience (immediately after a drug-free, non-interventionist birth – and the baby shares the same high). After the birth of Caveboy, I came back from having a bath feeling ready to deliver an acceptance speech for an Oscar: “I’d like to thank my mum for making me tea, my midwife for not hurrying me along, my birthing pool for being so floatatious…”
While there are men who witness this awesome process, and male midwives are privy to it on a regular basis, men can’t fully understand it because they can’t live it themselves. It occurs to me that God shares a secret with women – both those giving birth and those witnessing it – that men have to strive through a lifetime of personal and/or religious efforts to learn. Nevertheless, if we start crowing about how amazing we are for going through this process, we’ll get sucked into the same story of competition and hierarchy that we’re trying to escape. Unfortunately, even having a ‘natural’ birth can end up a kind of competition, with women blaming themselves when things don’t go according to plan or envying mothers for whom things did.
Blaming patriarchy is part of the very patriarchal values that divide people into ‘good’ and ‘bad’, encouraging some to assert their superiority over others, and leading to a perpetual cycle of reaction and aggression that has left most of the Middle East now (not to mention DRC, Sri Lanka, Burma, and countless other places) in bloodied shreds. Of course Muslim societies have become patriarchal; so have all societies around the globe. That’s not because patriarchy is superior all round, only that it’s physically stronger, and the more powerfully destructive military technology becomes, the more difficult it is to stand up against it.
The rhetorical expression ‘fighting fire with fire’ doesn’t work if you’re a firefighter. You calm fire with water. Hatred cannot neutralise hatred; you have to practise its opposite.
Of Men and Mercy
When Islam first emerged, it was in an Arabia so deeply entrenched in a vicious form of patriarchy that not only would internecine wars go on for decades and claim the lives of tens of thousands of people, but quite literally baby girls would be buried alive in the desert. A Bedouin man once bragged to the Prophet Muhammad (s.): “I have ten children and I have never kissed any of them,” to which the Prophet replied, “He who does not show mercy will not be shown mercy.”
Attitudes towards masculinity at the time were that men had to be tough, brutal warriors who didn’t just stand up for themselves but would fight aggressively to defend their ‘honour’ (whatever that meant to them). Muhammad (s.), on the other hand, refused to fight the Quraysh of Makkah, who responded to his early attempts to talk them out of their oppressive economic and cultural practices by throwing stones at him, boycotting him and his followers and drowning out his voice with jeers.
At the time he lived in the house his wife Khadijah (r.) built for them. She, incidentally, was 40 when she cajoled him into marrying her when he was 25; was a wealthy, respected, educated, literate noblewomen, as well as his boss; and was twice widowed with three children when they married, upon which she bore six children! Even years after she died, whenever her name was mentioned Muhammad (s.) would turn pale and tremble from missing her so much.
In the courtyard of this house was a stone shelf under which he would hide under when the neighbours threw stones at him in his own home. He didn’t move house, or throw stones back, or even complain. There was also an elderly woman who would leave thorny branches outside his door each day; when one morning he saw that the thorns weren’t there, he went to her house and asked after her health. He even send his own daughter together with a number of the Companions to Abyssinia (modern day Ethiopia) to live under the Christian Emperor Nabash, where they could live in peace under a just ruler.
All of this was utterly astonishing to the Quraysh. What kind of a man would refuse to stand up for himself with violence, telling his followers to return evil with good, to forgive your oppressors when they ask for forgiveness, and prefer emigration over retribution? Mercy was considered a feminine quality, and therefore something that represented weakness and inferiority. The word rahma, or mercy, is related not only to the two most oft-repeated Names of God, Ar-Rahman and Ar-Rahim, the Merciful and the Compassionate, it is also related to the word rihm, meaning womb.
All of the battles between the Muslims and their opponents occurred not in or around Makkah, but around Madinah, once the Quraysh and their allies came to the doorstep of the new Muslim community seeking bloodshed, and it became clear to Muhammad (s.) that they would have to defend themselves or die. When the Muslims wanted to return to Makkah to perform the annual Hajj – a ritual that dated back to Abrahamic times, but which had been monopolised by the Quraysh, who had filled the Ka’abah with effigies of their deities – the Muslims came to Hudhaibiyah, a village outside Makkah, and signed a treaty with the Quraysh effectively rendering them second-class citizens, simply in exchange for being able to perform the pilgrimage. They entered Makkah unarmed, performed Hajj, and a flabbergasted Makkah surrendered without a drop of blood being spilled.
This might all sound like a rose-tinted picture of the history of Islam, and certainly there are narrations that seem to tell a different story. What is clear is that when under duress, including starvation and threats of murder from his own clansmen, the Prophetic example was to remain kind, tolerant, and forgiving. He taught that patience, service, humility and gentleness were qualities elevated far above forcefulness, egotism and aggression. Restoring family ties, helping enemies to make peace, and being on the same level as even the most lowly and vulnerable of society were praised in the highest terms.
Referring specifically to childbirth, a man once came to the Companion Ibn ‘Umar (r. – some narrations say it was the Prophet, s.) and said: “I have carried my mother on my back all the way from Iran. Have I done enough to repay her?” to which he replied: “Not even for one contraction.” More recently, a Sufi master called Muhammad Ibn al-Habib (rahimahu Allah) told a bunch of English converts who visited him in the 1970s: “Don’t argue with your wives. Just tickle them until you both fall to the floor laughing.”
Feminism Free From Finger-Pointing
All this seems a far cry from the misogyny that is now endemic, whether in the Muslim world or the planet at large. Yet I can’t point fingers at patriarchy, or men in general; men have excellent qualities that women also benefit from. If I were giving birth in a real life cave I’d feel quite safe with a big burly bloke stationed at the mouth of the cave with a burning brand to scare away the sabre-toothed tigers.
I recently dreamed of a friend being pregnant and going to see a male healer, who gave her what I can only describe as an incredibly feminine, loving, nurturing kind of healing. It made me realise that I dismiss the idea of men having this depth of love and care – despite being married to one who does!
Abandoning our internalised patriarchy means rejecting blame, dualism, competition, envy, and judging self and others based on a hierarchical criteria of superiority. It means taking stock of ourselves from the inside out, addressing our relationships from our own failings and projections before blaming others, taking responsibility for our own problems instead of expecting Big Daddio to come and rescue us or bring out the big guns.
This may or may not be ‘feminine’ thinking, but it certainly links up our emotional intelligence with our rational minds in a much more rounded way, just as the female brain connects right and left hemispheres with a thicker bundle of nerves. Patriarchy might be nothing more than lopsided thinking after all.
I speak with Palestine on Skype
from a dining table in East London
an Arab friend in Israel
translates a tourism brochure while I type
in Arabic so slow my fingers creak
her living room is brightly lit
a three-month old baby squeals
in another room while we discuss the right word
for pergolas and romantic
the agaves that Lorca called petrified octopi
and lanterns in Granada’s Moroccan quarter
Our sadness flits behind outbursts
of geraniums on balconies
hides in vaults of the Alhambra and hammams
flavours olives, avocados and almond cakes
things brought to Spain by Muslims
who were then crammed into a province
as populous as the rest of Spain put together
and finally exiled, massacred or muted
Now an airplane flies over her village
a fragment of Palestine in the middle of Israel
my heart stops for a second that lasts years
but she goes on looking up words
the dictionary pages lisp
and the adhan goes for ‘isha
loudspeaker overpowering our work
for a minute that I wish
would last an eon
We return to Sacromonte and prickly pears
armoured sweetness loaded with seed shrapnel
Palestine as far away as news reports
and distant as home
I don’t usually like to write about a poem or a song; there’s an unspoken rule among writers that your work should speak for itself, the way that a joke becomes less and less funny the more you explain it. But I feel that my last poem, The Jihad of English People, could use a little clarifying.
When people talk about jihad, you know what images spring to mind. Arabic speakers know that ‘jihad’ means, first and foremost, a struggle – generally for a noble cause, such as that against harmful desires. In Islam the struggle against the base soul is the greater jihad, while armed combat in the pursuit of freedom from tyranny is the lesser.
But while every newsfeed is crammed with the horrors of Gaza, the personal uphill struggle of dealing with the uncertainty of staying alive for another day, or losing a loved one in a targeted missile while they play tag on a beach, or having a ten-minute warning to escape (to where?) before your house gets bombed, seems so much more weighty than all of the minor, incidental struggles I wrote about in that poem.
The jihad of a mother who not only has to deal with changing nappies, stopping her kids fighting, and keeping everyone fed and clothed and educated for another day, but also grieves for her nephews and nieces being buried are immeasureable. I cannot begin to fathom it, in my safe First World cocoon.
So I hope that it does not come across as fatuous to talk about the jihad of postal workers, or company CEOs. The logic behind the poem brewed like this.
I was trailing the kids across the park while fasting (me, not them) to collect a bag of borrowed clothes from a kind friend. We stopped for a while, and they played; we stopped in the park on the way home, and they played. When it was getting late, and I was ready to pass out in the sandpit, I realised we’d left the bag of clothes behind and had to go back to her house before crossing the park again to get home.
Not a major issue for adults with ordinary length legs, but for small children who are already worn out it was too much. Cue four-year-old meltdown. Now, my usual reaction to these relatively small annoyances is to throw the toys out of the pram myself (so to speak). ‘Why can’t my kids learn resilience?’ I moan. ‘Why aren’t they more patient?’ I stamp my feet. ‘I’m sure other people’s kids handle this so much better!’ I fume with irrational levels of overreaction.
Everyone, without exception, is driven up the wall regularly by their kids. They have that unique combination of knowing all your weaknesses (and how to exploit them) and being too loved to risk being abandoned in a bus shelter. There are times you just have to grit your teeth and get on with it.
When it dawned on me that instead of being offended that my kids weren’t living up to my expectations, and started regarding childrearing as a kind of personal jihad, all my frustrations about not being in a position to battle the great injustices of the world fell into their rightful places. Everyone, ultimately, is battling something.
Some are in a position to do jihad against tyranny, political corruption, institutional abuses (as the famous hadith goes, ‘The greatest jihad is a word of truth in the presence of an oppressor’.) Others have their hands tied by family commitments, dealing with a serious illness, or caring for someone who needs them on a daily basis.
You don’t have to feel useless in the great order of things if you haven’t been able to lie down in front of Israeli tanks or chain yourself to the railings outside Number 10; you are also shouldering a burden that’s making you stronger, soldiering on through bleak landscapes, whether internal or external. Everyone is, whether they know it or not.
A few are enabled to make their heroism public, but that’s not many of us. Rearing a family that will bring benefit rather than harm to the world IS a noble cause. You might have your kids for yourself but you raise them for society’s sake. Mothering consciously is like no work, no responsibility, that any company CEO has ever been prepared for.
So I salute those struggling everywhere, in personal jihads against addictions, depression, loneliness, fear, despair, existential void, illusion, and the intoxication of ease. It might be a war of contrition (as I’ve heard the battle against head-lice amusingly called) but at least you know you’re in good company. And may God grant respite to all those whose struggles begin by waking up to war.
The jihad of English people
is to bear the blankness of grey days
to wade through a million petty gripes
without sinking into sourness
The jihad of mothers is trudging forwards
while a four-year-old tugs their hand backwards
to block out the screeching and the ingratitude
kicks, scratches and cusses and
still see a glow of hope around their kids
The jihad of postal workers is
going unnoticed except when they are absent
to remember how essential they are even when never thanked
The jihad of café workers in train stations
is to still feel life is new after making their
The jihad of company CEOS is
to tread water in crest and crash and
take the blame when blame is due
instead of laying off worker bees in swarms
while they escape in a waxed Mercedes
The jihad of wives is to cycle through dozens of functions
- counseller, ironer, reminder of socks’ destiny
in laundry baskets, confidante, financial adviser, alarm clock for
important events, shoulder masseuse, head chef
without a wage, not to mention their jihad as mothers
and company CEOS or postal workers too –
while staying centred amid the spin
The jihad of husbands is to notice that cycle and compliment them on it
and not be bewildered when their uncomplimented wives bawl
The jihad of doctors is to keep their hearts unglazed
even when administering their umpteen death sentence
because the next they hear might be their own
The jihad of ease is to stay unmuffled
rejoin the whole instead of hiding behind alarmed gates
caressed by blandishments and easy fixes
The jihad of separation is to bear the body’s longing for closeness
without anaesthetising its need or punishing it for its desire
It is all an uphill walk through muddy fields
with the four-year-old of your ego
tugging backwards on your hand
whining for ice-cream or a carry
a jihad that has no killer dimensions
and fear that it is all in vain
We patriots of the human nation
wake each day as untagged soldiers
every tiny struggle borne in noble, ordinary causes
an unreported chance for us to be
Grime hangs in London’s unlit streets
away from the gleam of white stone Aldwych
shy St Martin-in-the-Fields behind
a bridal veil embroidered with plane leaves
the dazzle of downward lines reflected on the Thames
from the blue, red, green South Bank
the baubles of the boats
and the owlish eyes of Big Ben.
I’m scrolling backwards now: I began in a
frantic fruitless race to meet my daughter’s plane
on the worst night of the year. A torrent of
yellow Lycra would be coming through the centre of town
on the morrow; trains were disrupted already,
at midnight on Sunday. Through the liquid flares of light
in my livid tears I hopped from Elephant & Castle
to Westminster (that travelcard bought
from the rosy-eyed skaghead at London Bridge
for 2 quid proved a godsend) and from there I walked
along Embankment, alone and daughter-less,
hunting down a lesser-spotted
Night Bus to Hackney.
(That day I’d been rugby-tackling 12 kids
into doing creative writing; the only thing
that seemed to grab them was the circular poem,
written on one face of a mobius strip.
It was a clever trick but paused thoughts,
the sentence cycling under eye
like a pavement that keeps returning.)
Under the bridge the foothpath was closed for works;
veering into the road a brilliant white coach slowed
as it passed me, just as the yellow LED
ticker tape read: …to GODWARD ST.
I wanted to shout Ya Aziz! I call You and You answer!
Now my feet clicked on merrier, nose picking up an old scent:
there was Savoy Street – I was where I understood.
Rounding Aldwych, a Scottish lass with gushing bloodied knee
staggering and laughing, a flurry of people
wide-eyed and foolish, shoelaces undone
with a sheen of vodka, I was safe
on a very British belvedere among Russians
Bengalis and Koreans with maps.
I took the N26 towards Chingford and from the top deck
we passed Godliman Street, too.
For a city that scorns belief it is Threadneedled into its map,
a Strand of awe stitched through its Petticoat,
a Bishop at one gate, a Moor at the other.
Once the protective shine of tourist attractions
gave way to Cambridge Heath and Columbia Rd,
despite its Decent International store,
the gloom lurked in to leer at the lost.
Tattery fringes hung from mislit lamps;
a man wheeled past an amp, his friend
with blue ink smudged on his cheek wished me
a dreary ‘Bo selecta’.
All the while my company
was a Senegalese dhikr, of Allah and nothing else,
an ever-repeating refrain on mobius lips.
Everything reminds me of absence
the metallic mouthfeel
phone call from my beloved on a
breaths from mouths too dry to talk sense
the dinner we started preparing too early
there is longing even in lost miswaks
displacement in a pair of shoes
clothes that came aboard boats from China
rugs bought in Turkish bazaars
sold by city folk but woven by peasant women
in alternate landscapes
pineapples pressed in Costa Rica
to be consumed in Hackney, E9
everything is gone before it is touched
en route to another place
nothing homely, nothing whole
nothing original, nothing owned
these things are not ours nor ever were
since our hands have never touched anything
only seen sense-pictures created within ourselves
we are sealed
hermits against an outside unreal
always being taken somewhere else
and blown into a different form
so nothing is new or alive
whatever we live first-hand
within the vast forests within
that no-one else can take
that no-one else can taste unless
they leave their heavy cloaks and fly
into those forests with you
or you do likewise and drop your body-dunes
and roam across their plains.