Meet an Iranian Poet

Song of a Captive Bird     Jazmin Darznik     (2018)

If you’ve never heard of the Iranian poet Forugh Farrokhzad (1935-1967), get ready to be introduced to the startling voice of a woman who writes viscerally about the emotions of repression, alienation, and love. In Song of a Captive Bird, Iranian-American writer Jazmin Darznik has fictionalized the life of Forugh Farrokhzad, who is known primarily as “Forugh.” Inserted throughout Darznik’s prose text are excerpts from English translations of Forugh’s poetry, which provide a taste of her style and illuminate the events of the novel.

Song of a Captive Bird gave me insights into a culture that I knew very little about. The Persian literature of Iran goes back at least two and a half millennia, with a strong tradition of love poetry, and Forugh steeped herself in this literature as she wrote her own poems. Here, in first-person narrative, novelist Darznik imagines Forugh’s struggles with writing candidly, as a woman, about sexuality in mid-twentieth-century Iran:

“Mine was a country where they said a woman’s nature is riddled with sin, where they claimed that women’s voices had the power to drive men to lust and distract them from matters of both heaven and earth. Yet, when I leafed through magazines and opened volumes of poetry, I found that men has always described their love and their lovers with utter frankness and freedom. For thousands of years men had compared their beloveds to whatever they pleased, voiced all manner of amorous petitions and pleas, and described all the states to which love delivered them. And people read this poetry with complete equanimity. No one screamed out in protest. No one cried, ‘Oh God, the foundations of morality have been shaken!’" (170)

Reviewers of Forugh’s poetry sometimes compare her to Sylvia Plath (1932-1963), who was her contemporary, though there is no evidence that the two knew of each other’s work. I see similarities, in that both expressed women’s emotions in a raw style that was often criticized during their lives as unwomanly or otherwise inappropriate.

Readers should be cautious not to accept as fact all the incidents in this novelized version of Forugh’s life. As Darznik explains in her “Author’s Note” at the end of the book, she extrapolated, because biographical information about Forugh is sparse. In the novel, Forugh characterizes herself as a difficult girl-child in a highly patriarchal society: “My willfulness was my mother’s torment. An Iranian daughter is taught to be quiet and meek, but from earliest childhood I was stubborn, noisy, and brash. A good Iranian daughter should be pious, modest, and tidy; I was impulsive, argumentative, and messy. I thought of myself as no less than my brothers, with wit and daring to match theirs.” (367) Darznik’s portrayal of Forugh continues her brashness and daring into adulthood, as she publishes what is viewed as scandalously explicit verse under her own name and as she takes on lovers. Forugh specifically defies and undermines the strong cultural emphasis on female virginity.

Darznik’s casting of the novel in first-person narrative lends an immediacy and also creates tension for the reader: Does the story extend through Forugh’s entire life? If so, how will Forugh explain her own death?  I found the last 75 pages (out of 401 pages) of Song of a Captive Bird to be weaker than the rest of the book, with many years of Forugh’s life skipped over and with the cause of Forugh’s death left ambiguous. But these critiques do not significantly diminish the power of the story.

From a twenty-first-century standpoint, we know what was going to happen in Iran after Forugh’s death. In the Iranian Revolution of 1979, the Pahlavi dynasty of monarchs was overthrown, and an Islamic regime under Ayatollah Khomeini came to power. Many Iranians who could afford to leave the country emigrated, including Jazmin Darznik’s own family. In the two suitcases that her family was able to take with them when they fled, Darznik’s mother brought a slim volume of Forugh’s poetry. This act speaks to the influence of Forugh.

Near the end of Song of a Captive Bird, Darznik puts into Forugh’s mouth a prophetic statement, lamenting Iran’s adherence to patriarchal traditions and its reliance on its vast oil reserves:  “I feared an age that had lost its heart, and I was terrified at the thought of so many crippled hands. Our traditions were our pacifiers, and we sang ourselves to sleep with the lullaby of a once-great civilization and culture. Ours was the land of poetry, flowers, and nightingales—and poets searching for rhymes in history’s junkyards. The lottery was our faith and greed our fortune.” (373-4)

A Marriage in Nigeria

Stay with Me     Ayobami Adebayo     (2017)

In some traditional cultures, a wife who doesn’t produce male offspring for her husband can be supplanted by an additional wife who might be more fertile. Polygamy and paternalism are accepted.

In the contemporary Nigerian novel Stay With Me, Akin and Yejide are a modern couple. Theirs is a love match, not an arranged marriage. When they meet at university in the 1980s, they discover their immediate attraction to each other as well as their compatibility—sharing, for example, a keen interest in the Nigerian and international political scene. After several years of marriage, however, they remain childless. Akin is devoted to Yejide and doesn’t want a second wife, but he’s prodded relentlessly by his family until he takes on wife #2, Funmi, and installs her in an apartment separate from the home he shares with Yejide. They can afford this apartment because Akin is a successful accountant, and Yejide is the owner of a thriving hairdressing salon. Funmi is an especially stinging insult to Yejide because her own mother died giving birth to her, leaving her to be brought up by multiple cruel stepmothers. 

That’s the plot setup, which gets complicated by infidelities, deceptions, outright lies, and  sickle cell disease. The narrative alternates between the 1980s and 2008 and between first-person accounts by Yejide and Akin. Another seesawing is between folk practices (some of them downright dangerous) and modern medical procedures (some of them emotionally unsettling). Traditional Nigerian tales exist side-by-side with discussion of recent Nigerian political affairs. The women in Stay with Me assert influence within the family circle, and some women, like Yejide, attend university or own businesses. Yet that pressure on wives to produce male heirs is intense. As Yejide reflects: “The reasons why we do the things we do will not always be the ones that others will remember. Sometimes I think we have children because we want to leave behind someone who can explain who we were to the world when we are gone.” (119)

Through context I navigated the many honorifics that Nigerians employ to express respect for their neighbors, business associates, and relatives, particularly their elders. The dialogue here is resonant and revealing of character. A few of novelist Adebayo’s plot twists are awkward, but she gives us a view into her rich culture, peopled by men and women who strive to make the best of the lot they are dealt.

I leave you with some questions: Is the title STAY with Me or Stay with ME?  Is Akin asking Yejide to stick with him despite all their infertility problems? Or is Yejide asking Akin to be her exclusive marital partner? Or is it both?

Stay with Me was selected by the New York Times as one of the "100 Notable Books of 2017."

A Chinese Tea Tale

The Tea Girl of Hummingbird Lane     Lisa See     (2017)

“’No coincidence, no story.’” With this quote from her mother, the first-person narrator of The Tea Girl of Hummingbird Lane, Li-Yan, begins. Remember that line as you read Lisa See’s moving tale of the collision of a traditional culture with the modern world.

In the mountainous Yunnan province in the far southwest of China live the Akha people, one of China’s tiny ethnic minorities. The Akha speak a distinctive language and practice a kind of animistic religion, involving many taboos and ritual sacrifices, guided by patriarchal village shamans. When this novel opens, in 1988, the province was even more isolated than it is today, and because of its inaccessibility the Akha people were not touched very much by such Chinese political movements as the Great Leap Forward and the Cultural Revolution. They were also exempt from China’s One Child policy because of their minority status.

Li-Yan is the daughter of a tea-growing Akha family, but she yearns for an education and an escape from her isolated village. When she has a baby out of wedlock, she refuses to allow the baby to be killed, as is the Akha tradition. Instead she makes a grueling journey on foot to an orphanage in the closest town to relinquish her daughter, who is wrapped up with a tea cake (a block of compressed tea leaves). Without revealing spoilers, I can tell you that Li-Yan’s adventures over the next twenty years bring her considerable success, mostly because her mountain’s rare tea leaves, called Pu’er, become international best sellers. But Li-Yan constantly misses the daughter she gave up and wishes she could find her.

Interspersed with the story that Li-Yan narrates are varied documents, such as letters and transcripts, relating to this daughter of Li-Yan, who is adopted as an infant by a Caucasian American couple from California and named Haley. Haley has a privileged upbringing, but she never feels fully part of American culture and longs to find her Chinese birth mother. Coincidence comes in here, as Li-Yan and Haley almost meet more than once.

Some reviewers of The Tea Girl of Hummingbird Lane found the lengthy disquisitions on the cultivation of tea trees and the processing of tea leaves onerous to read. I liked these sections, which build the background for the role of tea trading in the novel. Besides, I’m a great fan of tea. And tea is, as you might guess, part of the final coincidence that ties this novel up.

Some reviewers also criticized the author’s extensive descriptions of Akha culture. I liked these sections, too, especially the accounts of religious rituals and of the distinctive clothing of the Akha, which is rich with indigo-dyed fabrics, embroidery, and elaborate women’s headdresses. Late in the book, a character describes the Akha: “’In the West, you think the individual is supreme, but the Akha see themselves as one link in the long chain of life, adjacent to all the other links and cultures.’” (352) The contrast of the tribal Akha ways with the lifestyles in large Chinese cities and in California, where some of the action takes place, appealed to me, as did watching Li-Yan’s adaptation to totally different cultural norms. Here is Li-Yan in a large Chinese city: “I take a deep breath to fortify myself, mortar into place another brick to hide my secrets, and settle my face into what I hope is a pleasant expression.” (222)

Lisa See is a talented writer with nine published novels about Chinese and Chinese American characters. If you like The Tea Girl of Hummingbird Lane, try her 2009 novel, Shanghai Girls, next.