{"id":5099,"date":"2023-02-20T10:06:31","date_gmt":"2023-02-20T10:06:31","guid":{"rendered":"https:\/\/blogs.cardiff.ac.uk\/islamukcentre\/?p=5099"},"modified":"2026-04-13T09:34:04","modified_gmt":"2026-04-13T09:34:04","slug":"mark-and-sami-bryant-our-pastwn-for-hanan-issa-national-poet-of-wales","status":"publish","type":"post","link":"https:\/\/blogs.cardiff.ac.uk\/islamukcentre\/mark-and-sami-bryant-our-pastwn-for-hanan-issa-national-poet-of-wales\/","title":{"rendered":"Mark and Sami Bryant – Our Pastwn for Hanan Issa, National Poet of Wales"},"content":{"rendered":"
\"A
The creators of the pastwn<\/em> and its recipient: Nancy Collis, Peter Forward, Sami Bryant, Hanan Issa, and Mark Bryant at the Grange Pavilion.<\/figcaption><\/figure>\n

Mark and Sami Bryant have known Hanan Issa for several years and were both pleased to hear the news that she had been named National Poet of Wales<\/a>. At the Muslims in Britain Research Network<\/a> conference in September 2022 (working and volunteering respectively), however, neither expressed much excitement at the prospect of the day ending in a poetry recital. They were, frankly, quite rude about the whole thing, privately suggesting that they go home early and whining about how long the day was already <\/span>without<\/span><\/i> having to pretend to care about poetry at the end of it.<\/span>\u00a0<\/span><\/p>\n

All of which is to say they were both entirely unprepared for how deeply affected they would be by Hanan\u2019s poetry<\/a>. Hearing the pain and beauty in her speaking about her mixed background resonated deeply with their own complex identities and struck them deeply (not to mention them making them feel a little bashful about their earlier misgivings). This whole thing is, in part, a thank you to Hanan for rekindling an interest in and love of poetry in these two reprobates.<\/span>\u00a0<\/span><\/p>\n

During her MBRN recitation, Hanan mentioned the Welsh poetic tool called the <\/span>pastwn \u2013 <\/span><\/i>a staff traditionally used to add emphasis or beat out a rhythm for their performances. She jokingly commented that despite, her hints, nobody had given her one yet.<\/span>\u00a0<\/span><\/p>\n

\u00a0Immediately after the conference, Mark got up to speak with Abdul-Azim Ahmed (Secretary General of the Muslim Council of Wales and Deputy Director of the Muslim Council of Wales and an old friend of Hanan\u2019s). Apparently of the same mind, Abdul-Azim commissioned Mark to make Hanan a pastwn<\/em>; Sami had started making sketches before Hanan had finished her sentence. Asking their friend Peter Forward<\/a> (a talented craftsman Sami and Mark knew from the Archaeology department), they got to work producing the piece of art being presented here. While clich\u00e9d, it is not hyperbolic to suggest that blood, sweat and tears went into the production of this stick \u2013 last minute changes, unexpected<\/em> repairs, differing artistic visions… well, at time of writing none of the people involved have murdered each other, but things got pretty tense! Despite all this, it was an honour and joy to work on this project, and we are all proud of how it turned out; we hope Hanan can carry and use it with pride, happiness and hwyl.<\/span>\u00a0<\/span><\/p>\n

\"A
Hanan’s pastwn<\/figcaption><\/figure>\n

\u00a0<\/span><\/p>\n

The Staff\u00a0<\/strong><\/p>\n

The stick itself is made of ash wood from a tree in the Gower Peninsula, originally cut by Pete as a bowstave. This has some pleasing resonances. The Bryants\u2019 hometown of Llantrisant provided some of the much-feared British longbowman for the battle of Crecy; there are also narrations that the Prophet (pbuh) used to give sermons leaning on a staff or a bow for support. Sami thinned the stick with an axe, Mark then shaped it with a draw knife, spokeshaves and planes before Pete stitched on a leather handle reminiscent of ones traditionally used for longbows.<\/span><\/p>\n

\"Composite<\/figure>\n

 <\/p>\n

The Coin\u00a0<\/strong><\/p>\n

Not a \u201creal\u201d coin, but one with some interesting history. The obverse is based on a Victorian crown coin, while the reverse (purporting to be a five-shilling piece) is a modern design.\u00a0 Nonetheless, in a somewhat Iolo Morgannwg<\/a>-like way, the fiction is compelling itself, as if speaking to the desire for an imagined \u201clegitimate\u201d past. Sami was also reminded of Offa\u2019s coin<\/a>, an 8<\/span>th<\/span> century coin minted in Britain in imitation of an Abbasid dinar which inspired Hanan\u2019s poem of the same name. The dragon coin spent some time attached to Mark\u2019s beloved Series II Land Rover, and as such has travelled on many adventures throughout Wales and beyond. It was set in a piece of mahogany that Mark\u2019s family found in their new house when they moved from Africa to the UK in 1975.<\/span>\u00a0<\/span><\/p>\n

\"A<\/figure>\n

 <\/p>\n

\u201cPatchwork tongue\u201d<\/strong>\u00a0<\/span><\/p>\n

The stick plays around with language quite a bit. Hanan\u2019s poem \u201cOffa\u2019s Coin\u201d refers to the discovery of an ancient sword by a young girl in Sweden, so on the staff the shahada (the Muslim declaration of faith) is transliterated into the Elder Futhark, the runic alphabet that would have been in use when the sword was made. Hanan reinterprets the opening of the Welsh national anthem as \u201cmae hen wlad fy mamau<\/span>\u201d (\u201cold land of my mothers\u201d<\/span><\/i>); Sami\u2019s own mother translated the phrase into Arabic. The pastwn<\/em> is topped with the Qur\u2019anic phrase \u201c <\/span>\u0625\u0650\u0646\u0651\u064e<\/span> \u0641\u0650\u06cc \u0630\u064e\u202f\u0670\u0644\u0650\u0643\u064e \u0644\u064e\u0621\u064e\u0627\u06cc\u064e\u0640\u0670\u062a<\/span>\u08f2 <\/span>\u0644\u0651\u0650\u0642\u064e\u0648\u06e1\u0645<\/span>\u08f2 <\/span>\u06cc\u064e\u062a\u064e\u0641\u064e\u0643\u0651\u064e\u0631\u064f\u0648\u0646\u064e \u201d (\u201c<\/span>truly<\/span><\/i> there are signs in this for those who reflect<\/span><\/i>\u201d \u2013 see Qur\u2019an 13:3 for example) translated into Welsh as \u201cmae yna arwyddion mewn hyn am rheini sydd yn ei hysteried\u201d – thanks to our friend Ceridwen Luned Jenkins for helping with this. There is also an Arabic letter kha (<\/span>\u062e<\/span>), which represents a sound absent from English but present in Welsh (written \u201c<\/span>ch\u201d<\/span><\/i>). Hanan commented on this sound in <\/span>Croesawgar<\/span><\/i>: \u201cThe <\/span>ch<\/span><\/i> of both Welsh\/and Arabic tongue has faced rejection here\u201d. Sami\u2019s ability to mimic the sound because of his experience with Arabic was his first encounter with Cymraeg, the Welsh language. Finally, there is an accidental connection to the Biblical story of the \u201cconfusion of tongues\u201d: Mark identified Sami\u2019s depiction of the Malwiya minaret (as referenced in Hanan\u2019s poem <\/span>Lands of Mine<\/span><\/i>) as \u201cthe Tower of Babel\u201d. Indeed, many depictions of the biblical story (e.g. Gustave Dor\u00e9\u2019s famous woodcut<\/a>) were probably influenced by nineteenth century Europeans\u2019 encounters with Islamic architecture like Malwiya. Although not directly referenced on the stick, the enigmatic statement from the Qur\u2019an that God made human beings \u201cinto races and tribes so that you should know one another\u201d informed Sami\u2019s feelings in working with this symbolism.\u00a0<\/span>\u00a0<\/span><\/p>\n

\"A<\/figure>\n

 <\/p>\n

The Wave\u00a0<\/strong><\/p>\n

This was one of Sami\u2019s first sketches for the pastwn<\/em>. Mark \u2013 once a diving instructor in South Africa \u2013 has passed on an intense relationship with the ocean to his son; it has always been a great source of joy and wonder for him, and informs his art, spirituality and identity. This is part of why Hanan\u2019s poem on the plight of refugees crossing the Channel hit him so hard, reflecting the juxtaposition of the positive awe and wonder and joy of the sea with the awful reality of people forced by human actions to face its ferocity.\u00a0 The near invisibility of the boat is intentional, in reference to the largely unknown or at least un-thought-of perils of those forced to make these terrible journeys. It is also a nod to the fact that western viewers of Hokusai\u2019s famous <\/span>The Great Wave off Kanagawa <\/span><\/i><\/a>tend to \u201cread\u201d it in the wrong direction and miss the peril of the boats on first viewing.<\/span>\u00a0<\/span><\/p>\n

\"Pyrographed<\/figure>\n

 <\/p>\n

Two Hearts\u00a0<\/strong><\/p>\n

\u201cWe say <\/span>qalbayn <\/span><\/i>for \u2018two hearts\u2019.\u201d (<\/span>My Body Can House Two Hearts<\/span><\/i>)<\/span>\u00a0<\/span><\/p>\n

\"An<\/figure>\n

 <\/p>\n

Dandelion\u00a0\u00a0<\/strong><\/p>\n

\u201cKisses drift from Iraq, dandelion seeds I have spread for you.\u201d (<\/span>Paradise of Poets<\/span><\/i>)<\/span>\u00a0<\/span><\/p>\n

\u201cbut I have swallowed too many dandelion seeds\u201d (<\/span>Ble Mae Bilaadi?<\/span><\/i>)<\/span>\u00a0<\/span><\/p>\n

\"Pyrographed<\/figure>\n

 <\/p>\n

Iraqi tattoos\u00a0<\/strong><\/p>\n

The cover of Hanan\u2019s book of poems \u201cMy Body Can House Two Hearts\u201d features a woman displaying tattoos (colloquially known as <\/span>daqq<\/span><\/i> or <\/span>dagg <\/span><\/i>in Iraq) that were once common in the Levant for both beautification and magical\/medical purposes that have since largely fallen out of fashion; Mark suggested that these patterns should form a part of the pastwn<\/em>\u2019s decoration.<\/span>\u00a0<\/span><\/p>\n

\"Pyrographed<\/figure>\n

 <\/p>\n

Leeks and palm fronds\u00a0<\/strong><\/p>\n

Opinions differ as to the origin of the leek as a symbol of Wales, but one tradition holds that St David used to eat only leeks when fasting (Christian fasting has tended not to be as absolute as the Muslim practice). Muslim tradition holds that the fast is best broken by eating dates; the contrast and connection between the two traditions of pious fasting informed these images inclusion on the pastwn<\/em>.<\/span>\u00a0<\/span><\/p>\n

\"An<\/figure>\n

\u00a0<\/span><\/p>\n

Celtic designs\u00a0<\/strong><\/p>\n

There are a few \u201cCeltic\u201d motifs used on the stick to resonate with Sami\u2019s relationship to Wales and Ireland (the country of his birth). Some of the bolder patterns on the stick are inspired by real archaeological finds from the Iron Age (\u201cproper\u201d Celtic art). Wales is home to some very impressive bronze chariot fittings decorated in ornate red enamel; these were the most direct inspirations to some of the patterns included. The La T\u00e8ne style of these artefacts displays a beautiful sense of balance between intricacy and boldness that Sami modestly tried to aspire to.<\/span>\u00a0<\/span><\/p>\n

\"Dark<\/figure>\n

 <\/p>\n

Slate\u00a0<\/strong><\/p>\n

Although Sami is not a <\/span>complete <\/span><\/i>stranger to woodwork, for the most part his work has focused on stone jewellery he carves by hand. As such, he could not resist adding some cabochons of Welsh slate, displaying some of the array of colours that the material is known for in Wales despite otherwise being so famously associated with greyness.\u00a0<\/span>\u00a0<\/span><\/p>\n

\"A<\/figure>\n

 <\/p>\n

Maker\u2019s marks\u00a0<\/strong><\/p>\n

Craftsmen throughout the centuries have proudly signed their work with their own particular marks<\/a>. Mark and Pete use cyphers of their initials, whereas Sami uses an upside-down T shape with a dot beneath it (he has been using it since he was very young and does not know how it started \u2013 in recent years he has embellished it with lines that look like a primitive drawing of a scallop shell). Sami initially hid his maker\u2019s mark in the runic shahada, but Mark gently admonished him for false modesty and insisted that he sign more prominently.\u00a0<\/span>\u00a0<\/span><\/p>\n

\"A<\/figure>\n

 <\/p>\n

The bag\u00a0<\/strong>\u00a0<\/span><\/p>\n

Nancy Collis stepped in at the last minute with this beautiful contribution. The bag is made from recycled fabric bought in the Islamic Relief shop in Cardiff. The cord that secures it is wool that Mark spun on a wheel that Sami plaited by hand.<\/span>\u00a0<\/span><\/p>\n

\"A<\/figure>\n

__________________________________________________________________________________<\/p>\n

Mark Bryant is the Development Officer for the Centre for the Study of Islam in the UK. His interests concern ecology from faith-based perspectives.\u00a0<\/em><\/p>\n

Sami Bryant is a former Jameel MA Scholar (2019-20) and worked as a volunteer chaplain with the Cardiff University Chaplaincy. He produces folk handicrafts as the Wayward Pilgrim<\/a>.<\/em><\/p>\n

\u00a0<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"The creators of the pastwn and its recipient: Nancy Collis, Peter Forward, Sami Bryant, Hanan Issa, and Mark Bryant at the Grange Pavilion. Mark and Sami Bryant have known Hanan […]","protected":false},"author":1845,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[7,2],"tags":[90,89,87,10,88,86,85,91],"class_list":["post-5099","post","type-post","status-publish","format-standard","hentry","category-blog","category-news","tag-art","tag-crafting","tag-hanan-issa","tag-muslims-in-wales","tag-national-poet-of-wales","tag-pastwn","tag-poetry","tag-wales"],"meta_box":[],"_links":{"self":[{"href":"https:\/\/blogs.cardiff.ac.uk\/islamukcentre\/wp-json\/wp\/v2\/posts\/5099","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/blogs.cardiff.ac.uk\/islamukcentre\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/blogs.cardiff.ac.uk\/islamukcentre\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/blogs.cardiff.ac.uk\/islamukcentre\/wp-json\/wp\/v2\/users\/1845"}],"replies":[{"embeddable":true,"href":"https:\/\/blogs.cardiff.ac.uk\/islamukcentre\/wp-json\/wp\/v2\/comments?post=5099"}],"version-history":[{"count":9,"href":"https:\/\/blogs.cardiff.ac.uk\/islamukcentre\/wp-json\/wp\/v2\/posts\/5099\/revisions"}],"predecessor-version":[{"id":5126,"href":"https:\/\/blogs.cardiff.ac.uk\/islamukcentre\/wp-json\/wp\/v2\/posts\/5099\/revisions\/5126"}],"wp:attachment":[{"href":"https:\/\/blogs.cardiff.ac.uk\/islamukcentre\/wp-json\/wp\/v2\/media?parent=5099"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blogs.cardiff.ac.uk\/islamukcentre\/wp-json\/wp\/v2\/categories?post=5099"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blogs.cardiff.ac.uk\/islamukcentre\/wp-json\/wp\/v2\/tags?post=5099"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}