COINING A WISHING TOWER by Ayesha Raees (Radix Co-op, 2024). 72 pages. $17.95
by Burgi Zenhaeusern
As little as we write in a vacuum, we read in one, and I feel that a reading memory is akin to a body of sounds and images, of wavelengths all in a jumble (like an orchestra before a concert) until the wavelengths of one text hit another’s, producing an accord of sorts. Coining a Wishing Tower rang with collections as seemingly unrelated as Benjamin Niespodziany’s whimsical and poetic one-act plays in Cardboard Clouds, the sparse poetry and rich interiority of Josie Foo’s Tomie’s Chair, or the sharp-eyed portrayal of existing between heritages of Monica Youn’s From From, and Maureen Seaton’s wryly celebratory Sweet World; and of all these, particularly Seaton’s short poem:
I think in spirals;
therefore,
I am infinite.
The numbered sequence of prose poems in Coining a Wishing Tower manifests a spiral formally—by the use of anaphora for example—and thematically. Unlike a circle, a spiral implies direction—inward/outward, up/down, as in the -widening scope of the collection’s narratives. The spiral embodies and symbolizes infinity as recurrence in changing contexts and as continuous motion. Poem number 40 could be read as a metaphorical, mini abstract of the collection’s spiral storytelling while also presenting one of its central themes. I quote it here in its entirety:
Google says: No! Cats have one life just like any other living creature! The fiction of feline immortality is due to how cats function! In awed resilience! Prone to survival! Yet in a fashion that is always barely! To survive and heal and continue, cats strive in chapters, skipping from one existence to the other, from birth to separation to shelter to settlement to abandonment to ravagement to wilderness to car accidents and then to eventual demise. Each chapter becoming a disappearing act from the last, a knowing deeply settled in a body, a knowledge that permanence is a human fantasy, that in the end, living is dying many times in one singular life, to grow and adapt is a technique to survive, to give adherence to a lineage is continued as a mark that we were all once here, occurring in the narratives of the ones that will lead us into the future. (50)
On its own, number 40 may not be a captivating read. Its effectiveness is rooted in its placement deep within the fabric of the poems’ sequence; and all it says—with the concise language and matter-of-fact tone characteristic of the collection—feels necessary: key information thrown in as if an aside and easy to overlook, thus imparting understatement and irony. This poem smiles at itself and at the reader by the time they come to it. There are other moments where the hint of a wry smile shines through the dioramic series of scenes—scenes arranged like lit windows of a building otherwise in the dark, behind which various dramas unfold.
Prose poems especially favor fragmentation, a stop-and-start flow, loose ends, a permeable border between the imaginary or interiority and what counts as empirical reality, and play. The poems in Coining a Wishing Tower do this with ingenious imagery and a combination of memoiristic and myth- or fairytale-like stories, which keep getting recontextualized, underscoring the speculative and ever-shifting nature of all stories—the ones we tell ourselves, the ones we tell each other, and what we hear—depth acquired by offering layers and the freedom to peel them back or not.
The collection begins and ends with House Mouse, who is one of its mythlike figures and undergoes a metamorphosis. It is also an alter-ego of the speaker who left her home in Pakistan for the US, a long-imagined destination:
1.
House Mouse was running to the mountains but nothing came out of its climbs. Every peak held another peak, and every reach held another reach. At the end of all possible height, House Mouse found itself inside a tower. The tower looked like a black, elongated box, sharp at the edges, smooth and silky on the sides.
Behind all there was was just was: a view called beautiful only because it was now distant. (11)
In the course of events, House Mouse dies, House Mouse returns, and nothing is the same, as in all coming-of-age and emigration stories. The tower is House Mouse’s living shrine in both senses of the word: “to be alive” and “to live in.” Its significance overlaps with the Ka’bah’s significance in the speaker’s life. House Mouse’s story with the tower is in part a meditation on faith/trust and religiosity, especially on the tension between wish, prayer, and ritual, and the pervasive question of authenticity. “Coin” and “coining” as verb/noun imply shaping and monetizing simultaneously, as in the minimal statement “A wish a coin” (20)—a softening of distinctions, resulting in fluidity and an interrogation of intentionality.
Godfish, another mythlike figure, “lives in the crystal clear aquarium behind the crystal clear window of a giant wooden house in New London, Connecticut” (13), where it is the focus of both the moon’s and the cat’s unconditional love, while it itself is happily infatuated with an oblivious sun. Their impossible love is trusting as a child’s, and reciprocity is assumed rather than sought. Its story is as sad as it is endearing. An untrodden “Desire Path” leads to the isolated wooden house:
22.
A Desire Path is created through an inevitable erosion by an animal. It is a constant back and forth trod in the same narrow area. It is a natural act that connects two suffering destinations in their lack of constant hold. No one liked coming to the giant wooden house in New London, Connecticut, where the winter had a bad bite, the summer brought strange pesticides, and spring hardly lasted in the rain. There was no path, no trod, and no desire deep enough for any kind of create. (32)
Here, the usage of the infinitive as verb/noun creates tension by blurring the line between in progress/motion and outcome/stasis, foreshadowing a similar blurring of animate/inanimate later on. The wooden house isn’t simply the setting for “windings, convolutions, and unnatural happenings” (26). Unwittingly or not, it impacts the action. Godfish’s story might also be read as a parody of the biblical fall from grace—“Paradise Lost” in a “giant wooden house” in New London, CT.
Maybe the speaker chose New London as an imaginary scene for her quasi-American “dream” because it could well embody small town USA: mostly white, overly tended lawns in summer, cold in winter. She sets New London, CT’s remoteness against one of her first encounters with “America” in the form of Happy Meal toys, pinpointing the ubiquity of US culture everywhere, including in her Pakistani childhood, yet with an added local flair. The localness is what she needs to trust: that something in her heritage remain inviolate and resistant: “These toys are different from the toys American children get. I believe. I believe. I believe.” (42)
Coining a Wishing Tower also reflects on different ways of learning and knowing. At one end of the spectrum is the speaker’s mother, who imparts traditions—knowledge built on experience and relationships over a long time—and at the other, knowledge obtained by way of Google—factoids and an uneasy trust in them. Both meet in the speaker’s imagination. As House Mouse and Godfish, they tell a story of aspiration and discovery, of leaving behind the assuredness of home, of loss which can be a form of liberation, as can adulthood. The prose poems’ multifaceted interiority shifts borders, strews sand, sows doubt, then wonder, and joy about yet another beautiful re-invention of the wheel. Ayesha Raees’ Coining the Wishing Tower has added its clear voice to the chorus on my bookshelf.
Burgi Zenhaeusern (she/her) is the author of the chapbook Behind Normalcy (CityLit Press, 2020). She co-edited the translations of the anthology Knocking on the Door of The White House (zozobra publishing, 2017). Her work appeared, most recently, in Sugar House Review, JMWW, Little Patuxent Review, Moist Poetry, and as broadside (Ashland Poetry Press). https://linktr.ee/burgitree
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