Posts featuring Roland Barthes

Seas Otherwise Too Treacherous To Navigate: Mario Aquilina on the European Essay and Its Planetary Histories

. . . the essay sustains a tension between experience and the attempt . . . to derive ideas or abstractions from experience . . .

In The Essay at the Limits: Poetics, Politics and Form (2021), Mario Aquilina, a Maltese literary historian and scholar, probes through the philosophies and ethos of the genre’s figureheads—from Montaigne and Francis Bacon to Samuel Johnson and Ralph Waldo Emerson—and considers the “paradox at the heart” of the essay: “the more resistant to genre an essay is, the more properly an essay it is.” The foundations of the ever-expansive, proliferating possibilities of the essay as a genre, form, and mode can be found in its pre-Montaignean roots from Azwinaki Tshipala of 315 CE South Africa, al-Jahiz of 8th-century southeastern Iraq, and Heian Japan’s Nikki bungaku (diary literature) comprising of court ladies Sei Shōnagon, Izumi Shikibu, Lady Sarashina, and others, to the Graeco-Roman philosophers Plutarch, Seneca the Younger, St Augustine of Hippo, and Marcus Aurelius.

In the contemporary era, this obscured historico-aesthetic timeline courses through the genre, from the New Journalism movement of the 60s (Gay Talese, Joan Didion, Truman Capote, Annie Dillard, Norman Mailer, Tom Wolfe) to ‘memoir craze’ of the 90s (David Sedaris, Mary Karr, Frank McCourt), from the British life-writing movement and its American counterpart, creative nonfiction, to its present-day extra-textual permutations: essay films, graphic memoir, the imagessay, and video essays. But what of this “memoirization of the essay” and “essayification of the memoir”—to quote from David Lazar? “If we think of the ‘I’ of the essayist as collaborative, then we understand that the essay does not have to be as narcissistic a genre as it has sometimes been presented. Its value—literary or communicative—not simply expressive,” writes Aquilina for The Edinburgh Companion to the Essay (2022). 

In this interview, I spoke with Prof. Aquilina on, among other topics, the histories of the essay within and beyond the Western literary imaginary, his thoughts on Montaigne and Montaigne’s Euro-American stalwarts Georg Lukács, Theodor W. Adorno, Phillip Lopate, and John D’Agata, and the genre’s recalcitrant relationship with categorisation, alterity, and selfhoods. 

Alton Melvar M Dapanas (AMMD): I would like to begin this interview with your opinion on John D’Agata’s The Lost Origins of the Essay (2009) which was part of his trailblazing yet contentious trilogy. D’Agata follows the essay to its genesis in ancient cultures of Sumer, Greece, Babylonia, South Africa, and China: miscellanies of Ziusudra, dialogues of Ennatum, self-interviews of Azwinaki Tshipala, and biographies of T’ao Ch’ien. 

Mario Aquilina (MA): Editing an anthology is always a contentious act. Literary anthologies are political in the sense that they organise a body of knowledge in specific ways, bringing to our attention that which we might otherwise not see or something hiding from us that we should see. Anthologies establish or disrupt hierarchies of value and relevance, and they influence in decisive ways what is preserved and circulated as well as what is lost. Anthologising is inseparable from canonisation, archivisation, but also representation and social relations as shown in the well-known debate between Rita Dove and Helen Vendler in The New York Review of Books around The Penguin Anthology of Twentieth-Century American Poetry (2011). 

John D’Agata’s The Lost Origins of the Essay (2009) is provocative in the sense that, unlike some other accounts of the history of the essay, it does not begin with Michel de Montaigne. It also casts its net beyond the Western Canon. It thus stretches both the temporality and geographical positioning of the story of the essay that we often tell ourselves. It forces us to consider the possibility that the essay is not necessarily a fundamentally modern form (Jacques Rancière calls Montaigne the ‘first modern man’) and not necessarily tied to the rise of humanism and a human-centred perception of the world. However, what is perhaps even more contentious for some is that, through this alternative history of the essay, D’Agata also makes an intervention in the present by shifting the parameters within which one might think of the essay as a genre. D’Agata’s instinct in this anthology is to open the genre, to find it in places and times in which we did not see it before. The consequence of this is that as readers we are fascinated by the extent of the potential of the essay but also possibly confused by being presented with a form that is so stretched that it almost starts to incorporate everything. I personally think that D’Agata’s book does important work and I consider it to be a valuable contribution to not only studies of the history of the essay but also to its theory. 

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Our Top Ten Articles of 2022, as Chosen by You: #8 My Dear You by Jasna Jasna Žmak

Then we both mulled over the misfortune of words and the misfortune of the Croatian language . . .

Coming in at number 8 is Samantha Farmer’s translation of Croatian writer Jasna Jasna Žmak’s My Dear You from our Winter 2022 issue. Inspired by a possibly apocryphal vignette the narrator reads in a Barthes essay, about a tribe that removes a word from its language each time a member dies, Žmak’s pair of lovers wonder what would happen if the same rule were applied to Croatian. They dive into the thought experiment with a winning balance of whimsy and seriousness, partner briskly correcting narrator’s occasional lapses of logic, until they reach a sobering conclusion: Croatian would not be long for this world, even accounting for dialects and Serbo-Croatian, even if you included slangs and nicknames and toponyms, even if you made a new word every time a baby is born. It’s a tale as old as time, an idle what if? spiraling into an anxious oh no. But such thoughts can be bracing, and so they prove here, as they prompt a very sweet reflection on the preciousness of words:

At that moment, I realized that the idea wasn’t very romantic. I realized that I wouldn’t want even a single word to disappear from the world, not even from the list of words I hate, not even superlatives.

My Dear You, in the words of Farmer, is a “breezy romance”—a happy novel about a gay couple in the Balkans. Its happiness is precious, and softly subversive, with the knotty issues that trouble queer and Balkan fiction placed in the subtext for a change. Maybe it’s more than breezy: there’s a heft to the feelings and ideas that blurs the distinction we tend to make between weighty stories and happy ones. Follow Farmer’s recommendation and read this story aloud, preferably to your own “dear you.”

My_Dear_You_538

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Jordi Llavina’s Poetry & Prose Blurs the Lines Between Reality and Fiction, Writer and Reader

The author's unusual style allows readers to “write” the text along with him.

Poetry & Prose, by Jordi Llavina, translated from Catalan by William Hamilton, is a stunning collection of, as the title suggests, poetry and prose. The book opens with one astounding long-form poem—its English translation parallel to the original Catalan—and ends with an equally beautiful short prose piece. Themes of memory, time, and nature are prevalent in both, and Llavina’s lyricism flows effortlessly throughout the whole collection. Poetry & Prose—as well as the only other publication of Llavina’s work in English, London Under Snow—makes clear that this award-winning writer is an expert at blurring the lines between reality and fiction, and bringing reader and writer closer together than ever.

Poetry & Prose begins with Llavina’s breathtaking poem “The Hermitage,” its lines recounting one man’s climb up a long, dusty hill to visit the hermitage perched at the top. This climb is not just a physical journey, but a journey through the past in which the narrator revisits memories through Llavina’s brilliant imagery. Speaking at Sant Jordi NYC 2020, Llavina stated that the opening lines came to mind one day and stood out to him as symbolic of a return to the landscape of his childhood. These initial words and the ideas behind them came to Llavina somewhat naturally, thus leading him to embark on the feat of creating a long-form poem that stemmed from these seeds. Llavina put forth the idea that “[w]hen you have the first lines of the poem, it is easy to begin […] The most important thing is to have the first lines.” These all-important first lines, then, were the key to Llavina’s staggeringly beautiful “The Hermitage”:

Lone I climb once more, years later,
up to Sant Pere’s hermitage.
The air is still, and the glare of
a raw July sun will leave my
neck and shoulders burnt and tender.

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City of Signs, Empire of Signs

[Barthes] comes to know Japan not for her certain qualities, but for what she inspires within him about the art of living.

“If I want to imagine a fictive nation . . .” With those words, Roland Barthes’ Empire of Signs, his study of Japan and its available reality, begins. Going on to infuse the elements of Japanese existence—everything from haiku to monolids—with his singular manner of interrogation, the Japan that Barthes illustrates is one that exemplifies the mental journeys that arise in correspondence with physical ones. Now, fifty years after its publication, Xiao Yue Shan takes contemporary Tokyo as a point of origin to discuss the Japan that corresponds to the Barthian instinct for examination, and how his fascination with this country’s collection of signs is a direct result of the city’s peculiar composition.

The urban environment is a contract between humans and their machines, between conscious and unconscious topographies, between vessels and inhabitants. It is a haven of both creativity and consumption, a spatial and experiential experiment. Of its understanding there comes a need for the discretions of a knowingly discontinuous cognizance; it is impossible to know the city wholly, and there is also no need for such knowledge.

In Tokyo there is a discreet strangeness in the negotiation between the city and its inhabitants—movements are organized covertly around narratives and histories. All that is built requires a reverence for what was there before. The past is hidden and present, the city is whole and in parts. When Roland Barthes arrived here in 1966, he recognized the enormous task that it assigned to him, that “Japan has afforded him a situation of writing.” The resulting 1970 text, Empire of Signs, is a luxury of the imagination, in which a mind perforates the scene with both an intent to investigate and an egoism that affords one the comfort to discern and judge. Japan was an amalgam of facts and fictions, to be navigated with all the directions of thinking.

Foreigners assign themselves to the subject of Tokyo with a fascination first. To achieve the perfect balance between knowledge and impressions, of experiences both living and mythical. In his assignment Barthes accomplished a passion of translation, which is to fearlessly integrate the insights of the foreigner with the extant, accumulated comprehensions of the local. Where someone who was born and lived the entirety of her life in Tokyo may have accumulated a wealth of notes in the slow, linear fashion of smallness to bigness—from the room to the home, from the home to the neighbourhood, from the neighbourhood to its vicinity, and from thereon the entirety—the foreigner comes to involve herself with the city via a series of shocks, of enthrallment with “ordinary” things, of curiosity that encourages in turns awe and despair, and of constant referral to her lack of knowing. Inevitably one sees what the other cannot, and inevitably in this interchange an enormously valuable body of knowledge arises. READ MORE…

Translating Grief and Silence: Denise Newman on the Work of Naja Marie Aidt

Translation is for me both stripping down and holding open to possibility.

Denise Newman is a poet and translator based in San Francisco. She has published four collections of poetry, and translated two novels by Inger Christensen from the Danish—The Painted Room and Azorno—as well as the short story collection, Baboon, by Naja Marie Aidt, which won the 2015 PEN Translation Prize, and most recently, Aidt’s memoir, When Death Takes Something From You Give It Back: Carl’s Book. The memoir, a semi-finalist for the National Book Awards and a finalist for the 2019 Kirkus Prize, is saturated with the trauma experienced by a mother grieving her son. Nataliya Deleva recently spoke with Newman about her approach to translating this deeply personal narrative across various cultural contexts, her proximity to the text and its author, and the role of rhythm in conveying silence on the page. 

Nataliya Deleva (ND): Translating is often co-creating, as it is not only the words and sentences of a text being translated, but also their meaning in a different cultural context. How did you find this process, considering this book is so painfully personal? Is grief universal?

Denise Newman (DN): Yes, the translation process touches on the mystery of language. I’ve often marveled at how translations of Bashō’s haikus seem to connect me directly to the moment of his observation. It doesn’t matter that the poem has traveled centuries, oceans, and languages. Maybe this is mostly possible when something is experienced and communicated directly, without any interference—then the original energy, which is outside the conditions of ordinary time and space, stays vital. I think this is what makes translating compelling; you have to go so deeply into a text that you depart from linear time and space. Working on Aidt’s book was hard, though, because of my own interference. She’s my friend, and my sorrow and concern for her sometimes got in the way, particularly while working on the passages that describe the last hours of Carl’s life. Her writing in this part is so direct, I felt as though I were actually present in the nightmare, and often needed to take breaks to clear my head. To get back to your question, I think all emotions are universal; we sense this when they are expressed directly, without any interference, as Aidt is able to do. Translating requires the ability to access those original emotions; they are what electrifies the language.

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Section Editors’ Highlights: Spring 2019

Special selections from our Spring 2019 issue!

If you have yet to read our spectacular Spring 2019 issue, what are you waiting for? Maybe for our Section Editors to give you their favourites so you can get off of the right foot—well, we’ve delivered. From the poetry by the hand of acclaimed fiction writers, to century-traversing tales, to contemporary criticism on the role of the translator, here are the highlights, straight from those who have devoted themselves to perfecting this issue.

From Lee Yew Leong, Fiction and Poetry Section Editor:

This issue’s fiction lineup is bookended by two Argentine authors (born in 1956) who grapple with Jewish identity in their work. With The Planets shortlisted for the Best Translated Book Award in 2013, Sergio Chejfec is much better known to Anglophone readers, but Daniel Guebel is not exactly an unknown entity—recently the publisher Beatriz Viterbo released an anthology of essays contributed by such writers as César Aira celebrating Guebel’s work. Via “Jewish Son,” Jessica Sequeira’s perfectly pitched translation, English readers are introduced to bits of a weltanschauung that include pilpul (aka spicy thought, a method of interpreting the Talmud), tango singers, readings of Kafka and The Aeneid, all taking place in the last act of a father-son relationship. Yet, it is also very emotional—despite, or perhaps all the more so because of, the philosophical exposition. As with the best fictions, Guebel gestures toward a gestalt beyond the text. I can’t wait for more of this heavyweight to appear in English.

In the poetry section, which I also assembled, two highlights (also bookending the section) are Raymond Queneau, co-founder of the now-international formalist Oulipo movement, and Georgi Gospodinov, acclaimed for The Physics of Sorrow, showing that they have as much talent as poets as they do as fiction writers. An especially exciting discovery is Gertrud Kolmar, nom de plume of Gertrud Käthe Chodziesner, advocated by cousin Walter Benjamin, but only now celebrated as one of the great forgotten poets. Characterized by mystery, the taut but dreamlike poems channeled with elan by Anna Henke and Julia Gutterman are fueled by an “ache unnamed”; “a glimmer burning out its flame.” 

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2018: A Year of Reading Adventurously

In 2018, I’ll be making an effort to trace my inheritance as an Anglophone, Southeast Asian poet of faith and colour.

After the recently concluded blog series in which we looked back on 2017’s literary discoveries, we bring you our New Year’s reading resolutions.

Chris Power, Assistant Editor:

I work in French and German, so I’ll start with my French literary resolutions: I’m reading Marx et la poupée (Marx and the Doll) by Maryam Madjidi with my friend and former French professor, the psychoanalytic literary theorist Jerry Aline Flieger. Excerpts of the novel of course appear in our current issue. If it isn’t my favorite work we’ve published, then it stands out for being the one that overwhelmed my critical faculties. I couldn’t write about it in the disinterested manner that I prefer. Instead I wrote a confused, gushing blurb listing my favorite scenes and describing how it brought tears to my eyes. An emphatic “yes” was all I could muster. Next on my list is Réparer le monde (Repair the World) by Alexandre Gefen, to which Laurent Demanze dedicated a beautiful essay in Diacritik in late November. I’m looking forward not only to an insightful survey of contemporary French literature, but also to a provocative anti-theoretical turn in the history of literary theory, namely a theory of the utility of literature (to repair the world) which cites pragmatist philosophers like John Dewey. Gefen introduces this theory enticingly through a reading of Barthes in his lecture “A quoi bon ? Les pouvoirs de la littérature (La tentation de l’écriture)” / “What’s the use? The powers of literature (the temptation of writing)” which is available online, but I must admit that I’m reminded of a Baudelaire quote dear to me: “Être un homme utile m’a toujours paru quelque chose de bien hideux.” (“To be a useful man has always appeared to me to be particularly hideous.”) In 2018 I’ll also continue exploring the work of Sarah Kofman, who seems to me to be a diamond in the rough of historical amnesia and a potential dissertation topic. She’s exactly the kind of Nietzschean, Parisian philosopher-poet of the 1960s who worked at the intersection of philosophy and art that we’ve grown so comfortable labelling a “theorist,” but she hasn’t (yet) acquired the cult following of her dissertation advisor Gilles Deleuze or colleague Jacques Derrida.

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My 2017: Sam Carter

As he puts it in an Asymptote-appropriate formulation, “Why not accept all possible countries and cultures? Why not spread out to be cosmopolitan?”

Merry Christmas to those who celebrate it! This week, our staff continue to take turns looking back on 2017 through the lens of literature. Next up, Assistant Managing Editor Sam Carter.

One of the highlights of my reading year was the entirely unplanned—and unexpectedly delightful—move between translations and originals within a series not once but twice. Early in the summer, I had the chance to review the third volume of conversations between Jorge Luis Borges and Osvaldo Ferrari that Seagull Books brought out in July. Some years ago I had read in the original Spanish much of what constitutes the first two volumes in English translation, yet, for reasons I don’t quite recall, I never made it to these discussions that display a Borges who, despite being 85 years old at the time, remains a consummate conversationalist with a voracious intellectual appetite. He moves effortlessly from an unabashed Anglophilia—Joyce, Whitman, and Wilde are just some of the figures he enjoys reflecting on—to a more global concern. As he puts it in an Asymptote-appropriate formulation, “Why not accept all possible countries and cultures? Why not spread out to be cosmopolitan?”

It was with another Argentine author—cosmopolitan in his own right—that I ended up moving in the opposite direction: from translation to original. A few months before Restless Books was set to publish it in November, a friend handed me a galley of The Diaries of Emilio Renzi: Formative Years. Unwilling to wait to get my hands on a Spanish copy, I devoured it in the course of a few hours. (You can find an excerpt of this title, which was released in November, in our October 2017 issue.) There are two more volumes of these diaries, the last of which was released in Spanish in September, and I was thrilled to finish this masterful trilogy that traces the vicissitudes of the writing life with a unique intelligence and unmatched willingness to reflect on what different forms might offer. In Piglia’s view, for instance, a diary is a place where “you should ultimately write about the limits or the frontiers that make certain words or actions impossible.” He elegantly explores those limits in this record of how a great reader struggles to become a great writer by drafting versions of a novel that will only appear decades later, defining himself both with and against dominant influences, and spending what little money he has on books. The first volume is also, somewhat miraculously, both a great starting point for anyone who has yet to read any Piglia and a welcome addition to those who already familiar with much of his work.

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The Invisibility of the Translator

We were taught to imagine a sliding scale between “Author,” “Text” and “Reader."

For English literature students, it has almost become cliché to mention Roland Barthes’s 1964 essay, The Death of the Author, which argued for prioritizing the reader’s response in the meaning of a text rather than the supposed intentions of the author. As students, we were encouraged to focus more on texts themselves, their connection to other texts, discourses, and historical contexts. Whatever decisions the author may have consciously made were to be treated with heavy skepticism—authors no longer had a say in the interpretation of their own work as much as readers and critics. Like many other literary theorists, Barthes’s text arrived to me through translation, and whole branches of the degree I finished one year ago gave me the chance to study a variety of literature in translation.

I never seriously questioned how a translation can affect the meaning of a text until we were assigned to read the French theorist Jacques Derrida’s Of Grammatology (1967), translated by Gayatri Chakravorty Spivak. I found it incomprehensible, along with many of my classmates. The one-hour lecture we had as a kind of introduction essentially came to, “Just keep reading the original text and you’ll understand it,” and I remember telling a friend at the time that the actual, original text was in French; perhaps the translation had something to do with it. Granted, even in French Derrida’s text is notoriously difficult to understand, but there could very well have been issues with Spivak’s translation, as one reviewer for the Los Angeles Review of Books suggested.

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