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Exiled at Midnight
On the night of January 16, 2024, Egana Djabbarova was awoken by her wife and told that she needed to leave the country immediately. Djabbarova, her wife said, had been denounced by pro-war activists and framed as an enemy of the country. She had recently published her novel, “My Dreadful Body,” with a small, indie press that had been praised by mainstream critics, unexpectedly propelling her into the public eye. One of the book's central themes is surveillance: growing up in a community with strict behavioural codes, the protagonist's every move is under scrutiny.
In a dark echo of her work, Djabbarova was now under online surveillance herself. “I was just the perfect enemy,” she tells me, “because I’m queer, I’m not Slavic, I worked on decolonial and feminist projects… So boom, it happened.”
She is speaking to me from Hamburg, where she now lives. Djabbarova is part of the so-called fifth wave of writers exiled from Russia, alongside Maria Stepanova, Lyudmila Ulitskaya, and Maxim Osipov to name a few. Her upbeat tone during our call gives little indication of the arduous journey she has endured since fleeing Russia. Upon receiving a humanitarian visa from Germany, she spent months in a refugee camp. She lived, she says, “in a container house, literally a shipping container. You feel like you're not a subject, not a human being.”
More permanent accommodation has provided a degree of safety and stability, but a sense of precariousness lingers. She describes her position as an exile as “strange” — on the one hand she has been welcomed into Germany’s cultural elite in winning the Hamburger Literaturpreis; on the other, she feels like a “ghost,” unable to express herself in German and often bewildered by the unfamiliarity of everyday tasks in a new country, and in a new city which, she tells me jokingly, is quaint and polite like the well-behaved boy next door.
But there’s a deeper, historical layer to Djabbarova’s story of exile. Her father was a refugee from the region of Nagorno-Karabakh, while her mother was forced out of her family home. “Homelessness and exile — this is my heritage,” she says. Being othered became a common theme of Djabbarova’s childhood, as a child of Azeri parents living in Yekaterinburg. “In Russia you are constantly reminded that you're not Russian,” she says. “Then during the summer you visit your relatives in Azerbaijan and they laugh because you cannot speak Azerbaijani properly.”
This sense of double estrangement is mirrored in “My Dreadful Body” (published in Russian in 2023 and recently translated into English by Lisa Hayden). At only a touch over 100 pages, it is a slim but powerful account of the pressures on one woman growing up among the strict codes of an Azerbaijani family living in Russia. A sense of surveillance and conditional belonging defines the narrator’s upbringing: “In the world where I grew up,” she writes, “gazes penetrated every little corner. The evil eye, the neighbors’ eyes, the relatives’ eyes, the random pedestrian’s eyes, the unscrupulous men’s eyes, the women’s unhappy eyes. Life in the community was reminiscent of a reality show with constant video surveillance: no action, word, or undertaking went unnoticed.”
The story is based on Djabbarova’s own life. “Maybe 70-80% of this story is absolutely true”, she confirms. The narrator is named Egana, she grows up in an Azerbaijani family in Russia, too Russian for the family, not Russian enough for her friends at school. She also, like Djabbarova, suffers from a debilitating autoimmune disorder that is eventually diagnosed as dystonia, a neurological disorder that causes involuntary muscle contractions. During one episode, she describes her body as resembling “willow branches gone mad from a strong wind” — a potent image of struggle against external forces. Djabbarova describes the book as a way to reclaim her body through language. “I was trying to tell this story in a poetic way. I wanted to change my body into poetry.”
Each chapter of “My Dreadful Body” begins with a different body part (“Eyebrows,” “Eyes,” “Hair” and so on), like the poetic blazons spun by Renaissance poets. Where those poems encouraged an idealized, sensationalized reading of each body part, Djabbarova’s chapters are more sober explorations of the physical limits — and personal and cultural stories — these body parts contain.
In one of many poignant scenes, the narrator’s head is shaved in preparation for a procedure. She cries on seeing her “shorn scalp,” but the sadness is not aesthetic, it’s ancestral; the act marks a symbolic rupture with her lineage. “My past,” she writes, “the past of all the women in my family, the memory of my ancestors, the history of a single body — all that now lay on the cold floor.” After this scene, her grandmother’s dictum that only long hair was considered beautiful, rings even more sharply.
Illness then emerges as another form of exile, from one’s sense of self, from what’s perceived as “normal” in society, from the culture and community one belongs to. “They do not see you as a subject, as a human being, and they do not recognize your existence… I realized if I wanted to be seen as a subject, I needed to do it myself.” Djabbarova is talking about the plight to be believed about her symptoms here, but she could easily be talking about the often dehumanizing experience of exile. In both instances there is something fundamental under question, or as Djabbarova puts it, “You’re trying to prove that you have the right of being. You’re trying not to be erased.”
We often talk about exile in the context of loss, but how might exile liberate? Paradoxically, Djabbarova tells me, her diagnosis became a form of liberation. “I always felt I had so many expectations on me as a girl, as a woman, so when I was finally diagnosed it was a liberation because my parents realized I would never be this type of girl.” Exile breeds a particular creative liberation, too, evidenced by the fact Djabbrova wrote the novel from Taiwan where she was briefly teaching Russian. “Here I had enough distance from my own life and my own experience,” she says. “Maybe it’s easier to write about your story being on an island in the Pacific Ocean.”
Writing is arguably the real heroine of Djabbarova's novel. For the narrator Egana, it is a place free from surveillance and a source of protection, “like an invisible amulet.” Poetry, she told me “was the only safe space for me because nobody was asking anything of me. It's the only place where I don't feel judged. I don’t feel ashamed. I don’t feel questioned.”
The chapter “Hands” opens: “The most important parts of a woman’s body were her hands: they prepared food, rocked children, did laundry, ironed men’s shirts, sewed clothes, swept, washed the floor, and dusted.… Any woman in our family knew that her hands were not given to her for writing.” To use her hands, then, to write becomes both a symbolic and quite literal form of resistance against such gendered codes.
Notably, Djabbarova is not alone in invoking the body as a space to explore the upheavals of exile. In Maria Stepanova’s autofictional work “The Disappearing Act” — recently translated into English by Sasha Dugdale — the narrator attempts to purge herself by volunteering to be cut in half as part of a circus trick. Djabbarova’s approach to reclaim identity and agency through the body is less literal, and more personal, but through this specificity she has landed somewhere indisputably universal.
“I realized the only way I can write this novel is through my body,” she says. “Because the only way I can rehabilitate my being, my agency, my subjectivity is through my body. And that's why I wanted every reader to feel my body… It's really important for all of us not to forget that this right of being is basic. It's not given. It's something you have from birth."
At the end of our conversation, Djabbarova (who has been speaking in English) struggles to recall a word and jokes that learning German is slowly pushing her English out. “Certain words I only remember in German!” she laughs. Is this the beginnings of a kind of homemaking for Djabbarova, a sign that the seeds she has scattered in her new country are taking root? Like her protagonist, who finds solace and safety in words, it seems that Djabbarova’s most trusted tool for survival, for managing the condition of exile, is language.
The Age of Exile
This story is part of our Age of Exile series, which explores how displacement has evolved from historical punishment into a defining condition of our time—one that reveals profound transformations in how we construct identity, maintain community, and exercise power across borders. In an era where digital connection enables presence without physical proximity, exile has become more complex, more global, and more central to understanding our world. Explore The Age of Exile series
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