April 16, 2026 Making of a Poem Making of a Poem: Jeffrey Angles on “Memory of a Three-Year-Old” By Jeffrey Angles The writer in 1936. Nakahara family, Public domain, via Wikimedia Commons. For our series Making of a Poem, we’re asking poets and translators to dissect the poems they’ve contributed to our pages. Jeffrey Angles’s translation of “Memory of a Three-Year-Old” appears in our new Spring issue, no. 255. This is one of two poems you’ve translated for this issue by Nakahara Chuya. To start, could you tell us a little about Chuya and the poem’s backstory? Nakahara Chuya (1907–1937) was a Japanese avant-garde Modernist poet. Although he had a short life and career, today he is one of the best-known twentieth-century poets, remembered for his intensely personal poems and unusual, striking diction. He is routinely included in Japanese-literature textbooks, and his poems have been set to music countless times. “Memory of a Three Year-Old” is a strange little poem that first appeared in the April 1936 issue of Bungei hanron (Literary counterarguments) and was included in Chuya’s second book of poetry, Arishi hi no uta (Songs of days that were, 1938), which was published not long after Chuya’s premature death from tuberculous meningitis. The memory described in this poem seems to date from Chuya’s early childhood, shortly after he returned to Japan after a couple of months spent in Manchuria, where his father, a high-ranking military doctor, was stationed following the Russo-Japanese War. Whether or not he had a roundworm infection like the one described in this poem is a fact lost to history, but there was a persimmon tree in the courtyard of his home at that time. In a letter to a friend, dated April 12, 1936, Chuya comments that his son had recently turned eighteen months old. He fantasized about withdrawing to the countryside, where he could relax and play with his boy. It seems that thinking about playing with his son prompted Chuya to reflect on his own past. Read More
March 18, 2026 Making of a Poem Making of a Poem: Joyelle McSweeney on “My Fortune” By Joyelle McSweeney Fritz Geller-Grimm, CC BY-SA 2.5, via Wikimedia Commons For our series Making of a Poem, we’re asking poets and translators to dissect the poems they’ve contributed to our pages. Joyelle McSweeney’s “My Fortune” appears in our new Spring issue, no. 255. How did this poem start for you? For about a year I found the news so bleak that I turned away from the present tense and made myself a connoisseur of Fortune—the grave goods packed into the Pharaoh’s tomb—his mask, his cats, his casket. From the window of my phone, from the cold black cell of my wakefulness, I would watch rival Egyptologists make competing cases, revolving algorithmically, in and out of view. I watched Cocktails with a Curator, a series of hypererudite videos recorded by Frick Gallery staff from their apartments in New York at the height of lockdown, replayed now in sequence like a journal of the plague year—this swain, his lover, this horse, his Polish rider, this hat, this collar, this pearl. This vial. This tipsy lethal cup. One night, prowling among my treasures in the dark like a crone-ghost or crow, I saw a glittering promotion for some past Sotheby’s or Christie’s auction of a priceless silver service from the eighteenth century. It was laid out on a dark dining table, where you would expect to see such things in use, yet the pieces were crammed on all together, at once, as you never would expect to see them—all the tureens, all the platters, all the chargers, all the salts. And they were thickly lit, from every angle, as you would also never see in life. The light rinding the silver was unnatural, strange, dead. Some lord had lost his fortune. Read More
February 24, 2026 Making of a Poem Making of a Poem: Monzer Masri and Robyn Creswell on “A Palestinian, a Sudanese, and the third was a Moroccan” By Monzer Masri and Robyn Creswell Images courtesy of Monzer Masri. For our series Making of a Poem, we’re asking poets and translators to dissect the poems they’ve contributed to our pages. Monzer Masri’s poem “A Palestinian, a Sudanese, and the third was a Moroccan,” translated from the Arabic by Robyn Creswell, appears in our new Winter issue, no. 254. Here, we asked both Masri and Creswell to reflect on their work. 1. Monzer Masri Do you have photographs of different drafts of this poem? Yes, I don’t usually get rid of early versions of poems or book manuscripts. I keep them all, even now, in clear plastic envelopes, though they aren’t organized by date or by subject. The problem is that whenever I go back to them, which I do from time to time, I invariably add to the chaos—so much so that I despair of ever getting them in order. Which is why it took me a few hours to find the oldest version I still have of “A Palestinian, A Sudanese, and the third was a Moroccan,” dated June 3, 1977. That exactly matches the date of the manuscript—in the image below, it’s the notebook with the red cover—for Bashar wa tawarikh wa amkina (People, dates, and places), which was published by the Syrian Ministry of Culture at the end of 1979. Read More
January 13, 2026 Making of a Poem Making of a Poem: Jana Prikryl on “Dover Calais” By Jana Prikryl The English Channel. Photograph by Markus Trienke, via Wikimedia Commons. Licensed under CC BY-SA 2.0. For our series Making of a Poem, we’re asking poets and translators to dissect the poems they’ve contributed to our pages. Jana Prikryl’s “Dover Calais” appears in our new Winter issue, no. 254. How did this poem start for you? Was it with an image, an idea, a phrase, or something else? In the most basic sense it started with an implicit, unstaged scene from King Lear—Cordelia’s flight from England with her new husband, France, after she’s been banished by her father. I’d been circling Lear for about a year at that point, writing dramatic monologues from approximately Cordelia’s point of view, based on what she experiences in the play. (She experiences quite a lot, even if most of it is only reported by other characters.) I guess more specifically it began with an image of Cordelia falling into the water as her ferry crosses the English Channel. As I wrote these monologues, I wasn’t really interested in making up plot, making up fresh scenes for her to go through—I was trying more to eavesdrop on her language as the play unfolds, but curiously her language often made things happen. That image of her falling in hit me like a memory, which may be why I felt able to write about it, and why the poem opens with that blunt declaration, “I fell in once …” Read More
December 15, 2025 Making of a Poem Making of a Poem: Millicent Borges Accardi on “Good Tank Farms” By Millicent Borges Accardi Tetney Tank Farm: aerial 2025 (2) by Simon Tomson, CC BY-SA 2.0, via Wikimedia Commons. For our series Making of a Poem, we’re asking poets and translators to dissect the poems they’ve contributed to our pages. Millicent Borges Accardi’s “Good Tank Farms” appears in our new Winter issue, no. 254. How did this poem start? A teacher, Gay Talese, once advised me to incorporate my day jobs into my writing. At the time, I was working for a dog food manufacturing plant on Malt Avenue in Commerce, California. I’d also worked in oil refineries for ten years or so. I worked at the ARCO Carson refinery as a technical writer from 1992 to 1997, as well as for other refineries and oil-related companies such as BP, ampm, and ARCO Marine (oil tankers). From 1997 to 2016, I was a contractor at Chevron, supporting their refineries from El Segundo, California, to Pascagoula, Mississippi. I had my own safety glasses, hard hat (adorned with worn stickers), and blue fire-retardant Nomex coveralls with my name patch over the pocket. I was familiar with the quirky systems and individuals who make up a ruff-and-ready refinery workplace. I wanted to write about a technical work location in a poetic way—about the serious aspects of blue-collar work, but also its magnificent moments of reflection. I’ve always admired Fred Voss, and his poetry about being a machinist at an aircraft plant in Long Beach. I wish we had more blue-collar writers these days. Where are the Jack Londons? And the Steinbecks? Where are the writers who work on the dock? Where are stevedores, the longshoremen? The pipe fitters? The electricians? Read More
November 17, 2025 Making of a Poem Making of a Poem: Naomi Harris on “Telipinu went” By Naomi Harris šalḫanti-/šalḫiyanti- lexical filing card, with this paragraph from the Disappearance of Telipinu in the Chicago Hittite Dictionary. Courtesy of the author. For our series Making of a Poem, we’re asking poets and translators to dissect the poems they’ve published in our pages. Naomi Harris’s translations of three Hittite poems appear in our new Fall issue, no. 253. Here, we asked Harris to reflect on her translation “Telipinu went.” The Hittites spoke an Indo-European language and ruled a major empire during the Late Bronze Age, in what is now Turkey. Their capital was multicultural and multilingual. Their language, which we call Hittite, they called Nešili, the language of Neša. “Telipinu went” translates a paragraph from the Hittite text that we call The Disappearance of Telipinu. The text was written in cuneiform script on a clay tablet, found at the Hittite capital Ḫattuša, near modern-day Boğazkale in Çorum, Türkiye. There are several versions, and it was copied again and again over the course of Hittite history; this one dates from about 1450–1350 B.C. “Telipinu went” is an extract from a longer manuscript. Can you tell us about that? In the full manuscript, the god Telipinu, son of the Stormgod, becomes angry and leaves, taking all the good things away with him. Famine and disaster ensue in both the mortal and divine realms. The waters, mountains, and woods dry up. Cows no longer recognize their calves. Ewes no longer recognize their lambs. The world is twisted and out of joint. No one can become pregnant, and those who are pregnant cannot give birth. The Sungod throws a party, and although the gods eat and drink as usual, they find that they are still hungry. When the Stormgod realizes that his son has left, the great gods and the small gods search everywhere for Telipinu but do not find him. The Sungod, host of the party, sends a swiftly flying eagle, but the eagle doesn’t find him. The Stormgod makes a pathetic effort to find his son and gives up far too quickly. Finally, the grandmother goddess, Ḫannaḫanna, sends a bee that finds Telipinu and stings him awake. The bee returns Telipinu, and they perform a ritual brimming with exquisite similes to remove his anger and reconcile him with the world again. Read More