When Skateboards Will Be Free: A Memoir of a Political Childhood [NOOK Book]


BONUS: This edition contains a When Skateboards Will Be Free discussion guide.

“The revolution is not only inevitable, it is imminent. It is not only imminent, it is quite imminent. And when the time comes, my father will lead it.”

With a profound gift for capturing the absurd in life, and a deadpan...
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When Skateboards Will Be Free: A Memoir of a Political Childhood

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BONUS: This edition contains a When Skateboards Will Be Free discussion guide.

“The revolution is not only inevitable, it is imminent. It is not only imminent, it is quite imminent. And when the time comes, my father will lead it.”

With a profound gift for capturing the absurd in life, and a deadpan wisdom that comes from surviving a surreal childhood in the Socialist Workers Party, Saïd Sayrafiezadeh has crafted an unsentimental, funny, heartbreaking memoir.

Saïd’s Iranian-born father and American Jewish mother had one thing in common: their unshakable conviction that the workers’ revolution was coming. Separated since their son was nine months old, they each pursued a dream of the perfect socialist society. Pinballing with his mother between makeshift Pittsburgh apartments, falling asleep at party meetings, longing for the luxuries he’s taught to despise, Said waits for the revolution that never, ever arrives. “Soon,” his mother assures him, while his long-absent father quixotically runs as a socialist candidate for president in an Iran about to fall under the ayatollahs. Then comes the hostage crisis. The uproar that follows is the first time Saïd hears the word “Iran” in school. There he is suddenly forced to confront the combustible stew of his identity: as an American, an Iranian, a Jew, a socialist... and a middle-school kid who loves football and video games.

Poised perfectly between tragedy and farce, here is a story by a brilliant young writer struggling to break away from the powerful mythologies of his upbringing and create a life—and a voice—of his own. Saïd Sayrafiezadeh’ s memoir is unforgettable.
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Editorial Reviews

From Barnes & Noble
Barnes & Noble Discover Great New Writers
At a time when public discourse is focused on social responsibility, it seems fitting to indulge in a tale of political idealism. Saïd's childhood was molded by a fanatical father and a resigned mother who thought of the party first -- the Socialist Workers Party, that is -- and their son second. Drilled from a young age to believe that creature comforts were to be scorned as capitalist trappings, that the revolution was imminent, and that any crime against society was a "good crime," he spent countless hours at party meetings and on the street hawking copies of the party newsletter.

It was a difficult childhood. Saïd would never be an "average" kid on the playground; he didn't blend in at school. And his father was constantly away on party business, leaving Saïd alone with his depressed mother, his older siblings sent away to become good revolutionaries. In solidarity with their comrades, his mother chose a life of voluntary deprivation. His parents were smart, educated, and loved their children, but they were wholly given over to the cause. Despite their sacrifices, neither the revolution nor a cohesive family unit was realized.

When Skateboards Will Be Free cautions that idealism is no panacea, that it can be as harmful as the societal dangers it rails against. But Saïd is a remarkably resilient young man, hopeful for a brighter future of his own devising. His fascinating journey is an inspiration to us all. (Summer 2009 Selection)
Dwight Garner
…the title isn't evocative of the book's delicacy and discernment, its free-floating humor and overlapping ironies…Mr. Sayrafiezadeh writes with extraordinary power and restraint…[his] prose has some of [Isaac Bashevis] Singer's wistful comedy, and a good deal of that writer's curiosity about the places where desire, self-sacrifice and societal obligation intersect and collide.
—The New York Times
Publishers Weekly

In this subtle yet bracing account of growing up in Pittsburgh as the child of two committed socialists during the 1970s and '80s, Sayrafiezadeh offers up a solidly written memoir expanding on a piece he wrote for Granta in 2005. The youngest son of an Iranian-born father and an American-Jewish mother, Sayrafiezadeh spent most of his life after age three as his mother's emotional crutch after his father leaves to pursue a single-minded devotion to a cause that makes him "disappear behind this massive workload of revolution" and out of his son's life. As Sayrafiezadeh moves from cheap to cheaper apartment with his fervently revolutionary mother, he comes to realize that his poverty "was intentional and self-inflicted... as opposed to a reality that could not be avoided"-so much so that his mother won't get him a skateboard until "the revolution comes," when "everyone will have a skateboard, because all skateboards will be free." Sayrafiezadeh's excellent memoir displays a sophistication and keen intelligence that allows him to walk the line between pain and humor without even seeming mawkish or cheaply cynical. (Mar.)

Copyright © Reed Business Information, a division of Reed Elsevier Inc. All rights reserved.
School Library Journal

Adult/High School

This memoir is an extreme tale with a familiar teen theme-the exchanging of a family's teachings of "truth" for the painfully won act of interpreting the world independently. Sayrafiezadeh is the son of an Iranian-born father (a professor portrayed as a human superhero) and an American Jewish mother (a college graduate who surrenders to a hopeless love and cause) who separated when he was nine months old but remained married for decades. Early on, the author suspected that he and his mother were "following a peculiar set of rules" dictated by the Socialist Workers Party, to which his parents belonged. The severe demands of Sayrafiezadeh's childhood, with its intentional and self-inflicted poverty, boiled down to an agonizing parade of do-as-I-say-and-not-as-I-do moments that will resonate with readers struggling to understand the boundaries and systems created by their own parents. Crisply written, the narrative skips through time and space, offering enough optimism throughout to reassure readers that personal triumph is possible. As a child, this outsider could only offer party lines in response to a teacher's questions, and for years he pursued an acting career. But he grew into a man who created his own worldview to make order out of chaos. This book is an education in socialism and history disguised as an accessible, smart story.-Kate Dunlop Seamans, Colby-Sawyer College, New London, NH

Kirkus Reviews
The poignant, brilliantly told story of a unique and troubled childhood. Granta and Paris Review contributor Sayrafiezadeh writes captivatingly of his strange, lonely upbringing as the child of radical socialists in 1970s New York. His Iranian-born father, who abandoned the family when the author was an infant, and American-Jewish mother fervently believed that the United States would soon be transformed by a bloody revolution, and both worked tirelessly for the Socialist Workers Party to bring about that revolution. Sayrafiezadeh writes of dreamlike days standing on street corners with his mother as she tried to sell copies of the party newspaper, The Militant. He grew up in grinding poverty, not because his parents had no choice-both were highly educated-but because of their dogmatic anti-capitalist views. For their young son, the vow of poverty meant personal deprivation and, often, bitterness. Sayrafiezadeh movingly relates his consuming craving as a preschooler for grapes, forbidden in his household because of a boycott supporting a migrant workers' strike. Some of his stories are almost surreal. When he asked his mother to buy him a skateboard, she replied, "Once the revolution comes, everyone will have a skateboard, because all skateboards will be free." One night when she had a meeting to attend, she left her four-year-old son home with a "comrade" she had met only two days earlier who sexually abused the boy. Later chapters detail the author's difficult relationship with his colorful but standoffish father, whom he got to know only when he was nearly an adult, as well as the prejudices he faced as an Iranian-American during the hostage crisis of 1979-'80. An enormously talentedwriter, Sayrafiezadeh ably conveys a complex blend of affection and anger toward his deeply flawed parents in deftly controlled prose. An excellent memoir. Sayrafiezadeh is a writer to watch. Agent: Zoe Pagnamenta/Zoe Pagnamenta Agency
The Barnes & Noble Review
When Saïd Sayrafiezadeh was four years old, his mother informed him that they would no longer be eating grapes. The edict had come from the Socialist Workers Party, to which Saïd 's mom was ardently devoted, in sympathy with the boycott called by the United Farm Workers. As often happens with prohibitions, this one led young Saïd to fixate single-mindedly on the object denied him. After months of being badgered by his demands for grapes, during a trip to the supermarket, Saïd's mother instructed him to eat one grape, reasoning that his desire would be satisfied without violating the boycott. Before long he was spending their trips to the market in the produce aisle, gorging himself with the fruit while his mother shopped, all the while wearing a "Don't Eat Grapes" button on his jacket. Recalling this sanctioned stealing, he observes that the rules he grew up with "had set me in opposition to the rest of the world, where my right was everyone else's wrong, and where my wrong was everyone else's right, and where I would be helpless in ever being able to distinguish for myself which one was which."

Sayrafiezadeh has as much tragicomic family dysfunction as the next memoirist to mine for his first book, When Skateboards Will Be Free. But what elevates this elegant, moving memoir of growing up the son of socialists is Sayrafiezadeh's poignant struggle to figure out how to be an American kid while being raised to despise so much about America, from its government to its legal system to its consumer culture.

Sayrafiezadeh's mother, Martha, despite her education and dreams of being a writer (her brother was novelist Mark Harris, author of Bang the Drum Slowly), spends decades as a secretary in Pittsburgh, forgoing personal ambition for an "authentic working-class experience." She and Saïd move from grim to grimmer apartment, different from their neighbors only in that their poverty is "intentional and self-inflicted." Meanwhile, Sayrafiezadeh's Iranian-born father abandons the family when Saïd is an infant, and the author, told that Mahmoud "went off to fight for a world socialist revolution," grows up believing that his father will return to them when the revolution is won.

The sense of moral confusion that accompanies the grape theft never leaves him, becoming most pronounced when American diplomats are taken hostage in Iran in 1979, when the author is in sixth grade. As his mother listens intently to the news on the radio, Saïd scans her face, trying to figure out what it all means. "I had learned well that often what sounded like bad news was actually good news, and vice versa," he writes. By then his father has moved back to Iran to establish a socialist party in his homeland (after a failed run for president and a brief imprisonment related to the publication of his socialist newspaper, he returns to the U.S. permanently). A month into the crisis, when a friend asks Saïd what he thinks of the situation, he parrots his mother's opinion, replying, "The hostages are spies and should be tried for their crimes against the Iranian people. They'll deserve whatever they get." As a result of that response, he's ostracized from his friends; before long his Iranian heritage makes him the target of bullying.

Sayrafiezadeh's childhood is beset by "chronic uneasiness" as he attempts to reconcile his home life and his school life. A well-off classmate visiting his shabby apartment points to a picture of Fidel Castro on the wall and asks, "Who's that?" When Martha explains that it's the leader of Cuba, the boy asks why they have a picture of him. "He's a revolutionary," she says. "What'd he do?" the boy asks.

"He fought for communism in Cuba."
"Communism? Communism's bad."
"No, it's not."
"Yes, it is."
"Capitalism is what's bad."
"I like capitalism."
"Capitalism makes people poor."
"No, it doesn't. It makes people rich."
"That's what they want you to think."
"Who wants me to think that?"

Saïd remains silent and uncomfortable throughout the exchange.

His childhood is also achingly lonely at times. Left at home alone from a young age while his mother attends party meetings, Saïd depends on the television for comfort, and when he turns it off, he writes, "The silence rushed into me, clogging my ears." Martha's life seems lonely too -- she has comrades, but no friends. During Saïd's teens, she abruptly resigns from the Socialist Workers Party -- "just like that, it was all over," Sayrafiezadeh writes. Not too long after, unable to kick-start a writing career, she suffers a breakdown.

In adulthood the author ends up connected to another Martha -- Stewart -- doing graphic design for the lifestyle guru's line of home products and feeling guilty every time he buys a marginally useful home accessory, his ambivalent consumerism a response to years of deprivation. (The book's title refers to his mother's reply to his request for a skateboard: "Once the revolution comes, everyone will have a skateboard because all skateboards will be free.") He also -- awkwardly, haltingly -- gets to know his father, who still invariably cancels dinner dates because some political crisis has arisen. Interestingly, Sayrafiezadeh, once called the "little revolutionary" by party members, appears to have absorbed little from a childhood spent accompanying his mother to meetings and rallies. When his girlfriend asks him if he considers himself a communist, he replies, "I guess so," but he's unable to offer coherent answers when probed about his political beliefs. "I guess I don't know what I'm talking about," he finally admits.

But the only bitterness that creeps into this open-hearted memoir is in the author's description of a sexual assault he suffers as a young boy at the hands of a comrade Martha leaves him with while she attends a meeting. When she reports the assault to party headquarters, the response is that "under capitalism, everyone has problems." Otherwise, Sayrafiezadeh is remarkably generous, both to his absent father and to a mother who often places his interests second to a cause. Getting into the head of his father, an elusive charmer who is "invigorated" by the world's problems, Sayrafiezadeh writes, "The revolution will come, certainly, and when it does, all will be well. Until then, there is work to be done, food to be eaten, wine to be drunk, and sex to be had." He adds, wistfully, "I am sure my father will live to be a hundred." --Barbara Spindel

Barbara Spindel has covered books for Time Out New York, Newsweek.com, Details, and Spin. She holds a Ph.D. in American Studies.

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Product Details

  • ISBN-13: 9780440338390
  • Publisher: Random House Publishing Group
  • Publication date: 3/24/2009
  • Sold by: Random House
  • Format: eBook
  • Pages: 287
  • Sales rank: 677,522
  • File size: 3 MB

Meet the Author

Saïd Sayrafiezadeh’s writing has appeared in Granta, the Paris Review, and Open City. He lives in New York.

From the Hardcover edition.
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Read an Excerpt

Chapter One

My father believes that the United States is destined one day to be engulfed in a socialist revolution. All revolutions are bloody, he says, but this one will be the bloodiest of them all. The working class–which includes me–will at some point in the not-so-distant future decide to put down the tools of our trade, pour into the streets, beat the police into submission, take over the means of production, and usher in a new epoch–the final epoch–of peace and equality. This revolution is not only inevitable, it is imminent. It is not only imminent, it is quite imminent. And when the time comes, my father will lead it.

 Because of such urgency I do not see my father very often. This despite the fact we both live in New York City. Weeks pass. Months pass. Then a year. At times I will begin to wonder if I will ever hear from him again, but just as I do, a postcard will arrive from Istanbul, or Tehran, or Athens, or Minneapolis, where he has gone to attend this or that conference or to deliver this or that speech. “The weather is beautiful here,” he will write in enormous swirling optimistic cursive that fi lls the white space, leaving room to say nothing more. We’ve had our moments, though, over the years. My eighteenth birthday–the fi rst time we had been together for any of my birthdays–my father astounded me by giving me a Walkman, by far the most expensive present I’d ever received. Then for my nineteenth birthday I stayed an entire week with him and his wife–his second wife–taking photographs, watching movies on the VCR, and playing Scrabble late into the night, where, even though my father is Iranian and English is his third language, he beat me nearly every time. We also took a long walk one Sunday afternoon, just him and me, to the aquarium at Coney Island, sitting side by side in the winter air while we watched as a walrus swam back and forth in its cement pond. Later at the café I was so nervous about being on my best behavior that I knocked over an entire cup of coffee onto his lap. “Sorry, Pop. Sorry. Sorry. Sorry.” And every Sunday morning during my freshman year in college he would call to ask if he could help answer any questions I might be having with Algebra 101. He is a professor of mathematics, after all. 

But first and foremost my father is a member–a comrade–of the Socialist Workers Party. He is a leading comrade, in fact, and has been for almost all my life. The responsibilities he chooses to undertake include, but are not limited to, editing books, writing articles, giving speeches, teaching political classes, attending book sales, demonstrations, rallies, meetings, conferences, picket lines . . . By the time I was in my early twenties my father had again begun to disappear behind this massive workload of revolution, and his phone calls grew increasingly infrequent until they ceased altogether, and our joyful reunions became more like occasional punctuation marks in long paragraphs of silence. 

One summer night, when I was twenty- seven years old, I took my girlfriend to Film Forum in the West Village to watch a documentary on Che Guevara. When the movie was over, I came out of the theater to see my father standing on the sidewalk behind a table with an array of books published by Pathfi nder Press, the publishing house of the Socialist Workers Party. Che Guevara Speaks. Che Guevara Talks to Young People. The History of the Russian Revolution. Imperialism: The Highest Stage of Capitalism. A handwritten banner was draped over the front of the table with a quote by Castro that read “There will be a victorious revolution in the United States before there will be a victorious counterrevolution in Cuba.” In my father’s hand, displayed for all to see, was that week’s issue of The Militant. 

“Sidsky!” my father called out, using his invented Russified diminutive of my name, which has never failed to endear him to me. 

“Pop!” I said. 

“How was the movie, Sidsky?” 

“I liked it,” I said. 

And my girlfriend, who cared little for politics and had never even heard of Che Guevara before I had told her about him, said, “I liked it too.” 

“I see,” my father said, looking fi rst at my girlfriend and then at me. It was obvious by the expression on his face that we had given the wrong answer. I thought of backtracking and adding qualifi cations to my opinion, but before I could think what those qualifi cations could be, he said, “Let’s have dinner tonight. What do you say? There’s a nice restaurant right around the corner.” 

I agreed, of course, wholeheartedly. The only hitch was that my father had to wait for the next showing of the documentary to let out, ninety minutes from now, and then he had to put all the unsold books away and fold up the table, so my girlfriend and I walked fourteen blocks through the West Village to my studio apartment to sit patiently by the phone, growing hungrier by the minute. And when my father fi nally called it was to say, sorry, a last- minute meeting had suddenly been scheduled, he could not see us tonight, but we would defi nitely do it again sometime soon, he promised, the three of us, soon. 

“Oh, I can tell you’re disappointed!” my girlfriend said, throwing her arms around me, kissing me. 

“No, I’m not,” I said, but I was. 

And then the phone rang again, and it was my father again, but this time he was saying that the last- minute meeting had just been rescheduled, and, yes, he could have dinner now, right now, he was excited to see us, how soon could we be there? So my girlfriend and I hurried the fourteen blocks back through the Village to meet him at the nice restaurant around the corner from Film Forum, where we ate and drank our fi ll while he explained to us everything we had misunderstood about the movie. 

Not long after that, I began to have feelings of claustrophobia around my girlfriend. We had been together for just one year, but all the excitement had worn away. I cringed at her affection. When she would ask if I had missed her after a few days apart, I would cruelly delight in telling her I had not. I broke up with her fi nally in front of Monet’s Water Lilies at the Museum of Modern Art for what was supposed to be the beginning of a fun- fi lled weekend at her parents’ house in upstate New York. And my father, almost about the same time, divorced his second wife of ten years. But while I remained single, unable to summon the courage to ask anyone out, sitting alone in the front row of Film Forum every weekend with regret, he had begun to date with gusto, beginning with a twenty-eight-year-old comrade from the party. When I saw him next, it was in his new apartment in Brooklyn, shabby and unpainted, but I knew he didn’t care. The apartment had a hollow, empty, unlived- in feel, like he was just moving in or just moving out. The reality was that he had already been there six months. There was hardly anything in the place except for a large desk in the living room littered with memorandums from the Socialist Workers Party. And next to the desk was a plant about to die. Next to the plant were two bookcases. One fi lled with forty- five volumes of the collected works of Lenin, including letters to relatives. And the second with forty-nine volumes of the collected works of Marx and Engels, also with letters to relatives. These had been given to him by his second wife one Christmas when times were still good. I remembered that Christmas. I had been there for it. Standing in the dim light next to the dying plant, I wondered if he had had the chance yet to read every volume. I wondered if I should read every volume. 

My father abandoned me when I was nine months old, and with only a few exceptions I did not see or hear from him for eighteen years. “Mahmoud went off to fi ght for a world socialist revolution,” my mother would tell me with proud determination when I was a little boy. Mahmoud. The name always sounded so ornate, so exotic, coming from my mother’s mouth, and it emphasized the fact that my name was also exotic, while my mother was Martha Harris (née Finkelstein), a Jewish American, born and raised in the small town of Mount Vernon, New York. The divisons and allegiances, therefore, were various. 

In any event, the logic behind my mother’s explanation was that the separation with my father was only temporary and, once this socialist revolution had been achieved, he would return to us. It was only a matter of time. Neither of us ever dared state this belief aloud–it was unmarked and liquid–but we subscribed to it silently, like a well-kept secret among friends. And thus, since the night of my father’s departure, she began to save herself for him, denying herself a sexual or even a personal life, never bothering to find either another husband for herself or a surrogate father for me. Indeed, she even consented to stay married to my father so that he could continue to live and work legally in the United States. Moreover, she remained a committed member of the Socialist Workers Party, pursuing the revolution with a ruthlessness and zeal that crushed whatever stood in her way. If the answer was revolution, then she would do everything in her power to make it solid. 

And since there was something so immensely redemptive and exciting for me to imagine that my unknown father was not just a man who had abandoned me but a noble man of adventure who had no choice but to abandon me, I succumbed quite easily to my mother’s version of events. This is but one example from the hagiography of my father that persisted throughout my childhood, that has persisted, in fact, until this very day. 

But the story took great effort to sustain, and there were times when even my mother could not follow the narrative. “Mahmoud gave me twenty-four hours’ notice before he left,” she would confi de on candid, refl ective occasions. There would be an apologetic tone to her voice, one that implied regret at having to admit something so unsavory about such an important man. And while this was one of the only criticisms my mother ever levied against my father, it mirrored another theme that would define my childhood: my mother as a victim of the world, at the mercy of those more powerful than she, and by extension I was also at their mercy, as were each and every worker who was unfortunate enough to have been born under capitalism. 

“The roots of suffering are in the capitalist system,” she would explain. “We must do away with capitalism in order to do away with suffering.” This meant that energy expended on eliminating the wretchedness of only one, when standing behind them were millions more in equal wretched need, was energy greatly wasted. There was even a story of how Lenin, during a devastating famine in the Volga region in which he lived as a young man, refused on principle to offer any aid to the sick and starving, even to those peasants of his own estate, reasoning that to alleviate their suffering would delay the coming revolution–which at that point was twenty-five years away. 

My mother’s philosophy, as callous and resolute as it might appear, was nonetheless underscored by a deep compassion that would come upon her quickly and from many directions. I would frequently see her cry about things like the general oppression of Palestinians, the heroic struggle of Castro against U.S. imperialism, the death of a young black boy at the hands of the police. “Did you hear what the police did to that boy?” she would say to me, her hands wringing the air, her body full of accusation as if I might be to blame. And then she would become incensed at the seemingly carefree disinterest of the wealthy. When we walked through a well-to-do neighborhood, she would point to a large house with smoke in the chimney and a car in the driveway and say contemptuously, “Look at them. The rich asses.” And I would look at that house and I would despise the occupants for having, and I would despise myself for not having, and further down, much further down, I would despise myself for wanting what I saw. 

We were poor, my mother and I, living in a world of doom and gloom, pessimism and bitterness, where storms raged and wolves scratched at the door. Often she would inform me when we were late on the rent, or when she suspected she was about to be fi red, or when the price of bread had gone up again. All of it categorical evidence against capitalism and how deserving we would be when the revolution came. At times our deprivation entered the realm of the absurd. Like when she would stand at the entrance of the supermarket, asking shoppers if they would give her the classifieds from their newspapers. Or at the doctor’s office, filling her knapsack with towelettes. Or in front of the library, instructing me to go and place our overdue books on the counter and walk straight back outside. Later she would brag to comrades about what a good accomplice I had been. And if I ever questioned such dishonesty, she would reply, “Any crime against society is a good crime.” 

On one occasion I mustered the courage to ask my mother to buy me a skateboard (they were all the rage at the time), and after much inveigling she fi nally agreed to have a look. There in the middle of the sports department sat a giant metal bin fi lled with skateboards in bubblegum-bright colors and a sign that read $10.99. 

“I want the green one,” I said. 

“Once the revolution comes,” my mother said, “everyone will have a skateboard, because all skateboards will be free.” Then she took me by the hand and led me out of the store. I pictured in precise detail a world of long, rolling, grassy hills, where it was always summertime and boys skateboarded up and down the slopes. 

From the Hardcover edition.

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Reading Group Guide

1. How do Sayrafiezadeh’s feelings towards Socialism evolve from his childhood into adulthood?

2. Acting is a kind of escape for Sayrafiezadeh during his childhood years. Do you think its purpose changes when he becomes an adult? If so, how?

3. Sayrafiezadeh likes to keep his things as neat as possible. What do you think this provides for him?

4. Sayrafiezadeh’s interactions with his father often seem uncomfortable and awkward. Why do you think this is? Do you think that his father ever tries to make him feel at ease?

5. Sayrafiezadeh and his mother are constantly on the move during his childhood. How does this influence his feelings towards Socialism?

6. On pages 64 and 65, Sayrafiezadeh describes a broom that his mother brings to two unusual places–a bus and a restaurant. What is the significance of the appearance of this broom?

7. What are the implications of the book’s title, When Skateboards Will Be Free on Sayrafiezadeh’s story?

8. On page 143, Sayrafiezadeh says, “I realize I have now become the sixteenth subscription for New York City.” What do you think he means by this?

9. Describe Sayrafiezadeh’s relationship with his brother and sister. How does he compare himself to them?

10. How do Sayrafiezadeh’s feelings about his mother change over time?

11. What effects does his relationship with Karen have on Sayrafiezadeh, particularly on his political beliefs and his sense of himself?

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Sort by: Showing all of 4 Customer Reviews
  • Anonymous

    Posted February 25, 2012

    I dont know

    This was awesome you will not regret please buy! It is worth the money. I loved it!

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  • Posted August 27, 2011


    This memior captures the life of one man within the bindings of one book, but not just one life, rather the entire spectrum of the human expirence. Powerfully and poigantly places the human spirit, with all its faults and perfections, unending endurances and breaking points, onto the page. Tragically gripping and darkly funny, life breathes in the turning of these pages. You cry, laugh, and root for a man struggling to overcome the lies of politics and family fallibilities, ultimately discovering his sense of self, displayed beautifully in his prose. Masterfully written, When Skateboards Will Be Free, will live in the hearts if readers and the memory of Americans forever.

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  • Posted August 18, 2009

    more from this reviewer

    A good writing style...just not a gripping subject.

    A few interesting vignettes of the people in the author's family and life, but somewhat slight and empty. The memoir only flirts with being compelling.

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  • Anonymous

    Posted March 24, 2010

    No text was provided for this review.

Sort by: Showing all of 4 Customer Reviews

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