God’s Books: Interview with the Vampire

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Mohab Nasr, Ya rabb, a’tina kutuban linaqra’ (Please, God, give us books to read), Cairo: Al Ain, 2012

“Any pretence of having specific reasons to stop writing poetry at one point or to return to it at another will be a fabrication,” says Mohab Nasr (b. 1962). “All I can say for sure is that I was surrounded by friends who used up my energy in conversations, which gave me a sense of reassurance of a certain kind, the extent of whose hazardousness it took a long time to realise.”
Thus the seemingly eternal vicious circle, perhaps even more pronounced outside Cairo, the underground literary centre of operations—in Alexandria, where, after a stint in said centre in the mid-1990s that cost him his government schoolteaching post, Nasr was living again:
To write, you have to have a reader; but, being a serious poet in late 20th-century Egypt, your reader can only be a fellow writer; you might as well just talk with them at the cafe—and, beyond an inevitably skewed sense of personal fulfillment, what on earth in the end could be the point of that?

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Ahmad Yamani’s New Book: The Ten Commandments of Displacement

When Youssef Rakha asked the Madrid-based poet Ahmad Yamani how his latest book, Amakin Khati’ah (Wrong Places, Cairo: Dar Miret, 2009) came about, the latter sent him a numbered list of observations

1. All the poems of this diwan were written in Spain between 2002 and 2006.

More than other “Nineties” prose poets working in standard Arabic, Ahmad Yamani was accused of hartalah, contemporaneous slang for prattle or drivel. That was when he lived in Talbiyah, the semi-provincial suburb of the Pyramids where he was born in 1970. No one doubted his talent, but even the quasi-Beatniks of Cairo were not ready for the irreverent lack of polish in his first book, Shawari’ al-abyad wal-asswad (The Streets of Black and White, 1995), particularly clear in the long, epoch-making poem whose title translates to Air that stopped in front of the House.

Here at last, romantic and Kafkaesque by turns, was a rage-free Howl of Cairo in the post-Soviet era. The madness went on. By the turn of the millennium Yamani was as well-known as he could be. He was writing, he was working (mostly at cultural magazines), but like many others he was also fed up with life on the margin and disgusted with the social, economic and literary mainstream. One day in 2001, he left the country for good.

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Running on empty

In his new memoir, Haruki Murakami reflects on life as a ‘running novelist’ and ponders the meaning of a marathon. Youssef Rakha logs his discontent with the great storyteller’s descent into pop wisdom.

What I Talk About When I Talk About Running
Haruki Murakami
Translated by Philip Gabriel
Harvill Secker
Dh67

Aug 18, Dubai — Day 1

Haruki Murakami’s memoir, What I Talk About When I Talk About Running (translated into English by Philip Gabriel), is the only book I have with me on my tour of the Emirates, and so far I am not gripped by it. For the first time since I discovered Murakami, it looks like I will not be enjoying one of his books.

The stated focus of What I Talk About is Murakami’s life as a writer, a runner, a runner who writes and a writer who runs – not inherently boring topics. But however much Murakami labours to present himself in an everyday, informal register, to “just write honestly about what I think and feel about running”, the fact that he is a famous, best-selling novelist remains paramount; everything in the book tells me I am to be interested in his thoughts on life and productivity not for their own sake, but because they have been issued by Haruki Murakami, Famous Author. This will clearly undermine identification.

Even worse, I cannot help fearing that Murakami himself will end up exemplifying a disturbing notion often expressed by the writers in his novels: that, in an “advanced capitalist society” like Japan, producing copy for publication is as ingloriously Sisyphean as an “shovelling snow”.

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