The corruption in Iraq has nothing to do with ideas - it has to do with the regime and institutional structures and power.

So you have in Iraq some people falling prey to the system, some people managing to negotiate independence, and other people becoming outlaws, and being imprisoned and dying. You have all sorts. I don't know any other society where poetry has such a place.

The more I've reflected on that and asked Iraqi friends, the more I realize that the corruption in Iraq has nothing to do with ideas - it has to do with the regime and institutional structures and power. There's no core to what Michel Aflaq has to say that results in this. That was a key to looking at Michel Aflaq as a sideshow. He's the intellectual father of an ideology that no one probably ever believed in. At that point I began to appreciate him in a funny way.

Once you have the first draft it's living, and you can coax it to grow and trim it and reshape it and so on. But get that first draft.

Take Ezra Pound's translations of poetry from Chinese. He doesn't really know Chinese, and the very strange results that he comes up with aren't all successful, but as a whole it's incredibly successful, moving us away from familiar forms and indicating other forms we might think in or express in.

There are certainly times in history where power associates itself closely with fields that we would call the humanities, like rulers surrounding themselves with philosophers and poets, or playwrights. We do not live in that moment, and the best way to gauge the proximity of an academic field to power is by salary.

In a couple of Ahdaf Soueif's novels, she gets at the certain kind of English that's being spoken by Egyptians. It's a beautiful, expressive English but it is non-standard, "broken" English that happens to be efficient, eloquent, and communicates perfectly well even if it is breaking rules.