Monthly Archives: September 2021

Happy International Translation Day!

Join us in celebrating the ”great art” of translation today!

Dear reader,

Happy International Translation Day! As opposed to National Translation Month, this UNESCO-designated day—also the day of the feast of St. Jerome aka the patron saint of translators—recognizes the truly international nature of translation and as such holds a special place in our hearts. Here are just five suggestions for how to commemorate this day:

Read Herta Muller: “Translation requires an inner urgency that will make that which is different as close to the original as possible. Finding this eye-to-eye contact is extremely difficult. It is a great art.”

Get lost in our world map: Did you know? You can explore all the work that we have published in our ten years (hailing from 127 countries and 113 languages) through an interactive world map that also allows you to filter by genre.

Sign up for our Book Club: Subscribers receive a surprise title in the mail, join our community of translation fans, and get special access to Zoom Q&As with the author and/or translator of each book—all from as little as USD15 a month!

Discover the deformation zone: Says Editor Johannes Göransson: “In the deformation zone of poetry, the ‘original’ and the translation are involved in an atmospheric dance: their relationship is not the conventional one of original-versus-debased-copy but something more dynamic, something like forces and patterns that rewrite each other. The American Meteorological Society tells us that a deformation zone is ‘a region of the atmosphere where the stretching or shearing deformation is large.’ I would add that the deformation zone is where the most exciting writing and translating is taking place. To open up such zones, we need translations.”

Become a supporter of Asymptote: Unapologetically international, Asymptote does not receive ongoing funding from any organization, let alone qualify for emergency relief grants that our American counterparts receive. That’s why we are hoping that readers like you can keep us going. If you’ve personally benefitted from our work these past ten years, please take a few minutes to sign up in support of our mission today. We can’t wait to welcome you to the family!

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Announcing Our September Book Club Selection: Kaya Days by Carl de Souza

De Souza’s densely packed novel is a disorienting one, purposefully so.

Carl de Souza began writing Kaya Days in the tumultuous throes of the very event it depicts—the 1999 riots in the East African island of Mauritius, following the death of popular singer Kaya. From the description of those frenzied days comes a work that renders the electric immediacy of sensation with vividness, kinetics, and a musician’s aptness for rhythm. We are proud to announce this singular work as our Book Club selection for the month of September—a formidable voice in Mauritian literature and an unforgettable novel of revolution, poetry, and becoming.

The Asymptote Book Club aspires to bring the best in translated fiction every month to readers around the world. You can sign up to receive next month’s selection on our website for as little as USD15 per book; once you’re a member, join our Facebook group for exclusive book club discussions and receive invitations to our members-only Zoom interviews with the author or the translator of each title.

Kaya Days by Carl de Souza, translated from the French by Jeffrey Zuckerman, Two Lines Press, 2021

If war is a matter of hurry up and wait, then the rest of life is often the opposite. As Hemingway says, “Gradually, then suddenly.” So it is with Santee Bissoonlall and her mystical journey in Carl de Souza’s Kaya Days, translated from the French by Jeffrey Zuckerman—“. . . all this had happened gradually, with the quiet of a new beginning.” For many years, Santee is a child. Then suddenly, over the course of a violent and chaotic few days, she is a woman, a queen, a figure receding. De Souza’s intricate novel propels her on the journey of becoming, as she traverses the tumultuous 1999 Mauritian riots.

The riots were an uprising of Mauritian Creoles following the death of Joseph Réginald Topize—better known by his stage name, Kaya—in police custody under suspect circumstances. The word kaya is a reference to Bob Marley’s 1978 album of the same name, and Kaya, as a musician, was a pivotal figure in the blending of Mauritian sega and reggae into a genre that would come to be known as seggae. He was also an activist for Creole rights and the decriminalization of marijuana, among other things. Yet this political-historical thread is not the primary melody of de Souza’s novel; rather, it serves as the thrumming pedal note to Santee’s journey through the burning streets.

We follow her as she quests for her lost brother, Ramesh—younger than her yet seemingly so much worldlier, as he has been permitted to attend school and traverse the outside world, while Santee has been kept at home, condemned to household drudgery by her sex and her family’s poverty. For Santee, the confusion of the riots is a distant rumble; it is the more immediate problem of a missing sibling which drives her on through the ruined streets.

It was getting dark under the mango trees. She had no hope of understanding, but that wasn’t what she needed to do, that wasn’t her job, she was just here because Ma couldn’t be. What she needed to do was find Ram; one of these alleys would lead to him, but which one?

READ MORE…

Translation Tuesday: “Stranger’s Life” by Yu Müller

A four-part palindromic poem written and translated from the Chinese by Yu Müller

This Translation Tuesday, we bring to you a four-part impressionistic poem translated and written by Yu Müller. Instead of yielding to the seeming untranslatability of the palindrome in Chinese, Müller’s act of self-translation invents a curious way out of the original poem’s stubbornness towards any attempted act of linguistic border-crossing. As the English’s double translation would have it: when one has “agreed to write poems,” they should have “no worries about poetry”—for it can be infinite malleable. Hear from Müller as she describes how the poem arose from a pedagogical encounter, which in turn teaches us what creative acts of translation can achieve. 

“Stranger’s Life” is a series of poems that hold a special place in my heart. While teaching, I wrote Chinese on the white board, and when my eyes were forced to look at them backwards, it felt like tracing back the words to another reality from a different perspective. That’s when I indulged myself in collecting those altered palindromic words in Chinese and composing poems. However, in the attempt to translate them into English, translation became inadequate because it is impossible to retain the original form of the altered palindrome style from Chinese. As a compromise, I provided two ways of reading the poems in English—left to right and top to bottom and then backwards, but one can try to read them in a “zigzag” or “S-shaped” manner as well.”

—Yu Müller

Stranger’s Life

 

i

adult and me
agreed to write poems—
after car moves, then make faraway departure

sentimental Shanxi
family members get tough on you
what if I

steep myself in liquor on the Broken Bridge
and write books abroad in heartaches

listen
to the singing of boys and girls
an ode to each other while young

the Tomb Sweeping Day
                                       bringing debut homage to the grave mound
wind sweeps
                    rain pours
                                    snow buries
are you afraid?

afraid of you?
                        Great Snow
       heavy rain
gale

turn around at the grave mound
moral integrity of Ming & Qing dynasty

teenagers who sing praises to each other
chanting girls and boys
listen

I don’t want
you to make things difficult for others
West Mountain’s sentimentality

walk far, then start driving
—no worries about poetry
me and the People’s Congress

READ MORE…

What’s New in Translation: September 2021

New work this week from Mexico and Algeria!

This month, our editors dive into two powerful works that look into the dominating subjects of human life: sex and war. An erotically subversive collection of stories by award-winning author Mónica Lavín moves to the darkest and most questioning arenas of desire, and a memoir by Algerian Freedom fighter Mokhtar Mokhtefi stands as a cogent and compelling text of witness of his nation’s struggle against French colonialism.

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Meaty Pleasures by Mónica Lavín, translated from the Spanish by Dorothy Potter Snyder, Katakana Editores, 2021

Review by Lindsay Semel, Assistant Managing Editor

There is catharsis in transgression, and pleasure—especially the centering of one’s own pleasure—is all too often transgressive. The twelve short stories in Mónica Lavín’s collection, Meaty Pleasures, thoughtfully curated and translated by Dorothy Potter Snyder, capitalizes on this subversive desire, exploding the tranquil veneer of domestic life by compelling our complicity in the deeply uncomfortable and socially taboo.

It all begins and ends with the flesh. “Postprandial,” the decadent opening story, foregoes grounding details about setting and character in order to focalize an aphrodisiac tasting menu, offered from a hotel restaurant manager to a passerby, and the explicit sex that follows. It readies the reader for Lavín’s challenging approach to realism, intimacy, and power imbalance which pervades the rest of the collection. The final story, “Meaty Pleasures,” also emphasizes the sensual relationship between food and sex—but in a completely different way. Told from the perspective of an adult daughter who has watched her parents’ Saturday afternoon artisanal butchering hobby grow into an obsession that echoes over the course of their lives, the sex is left entirely to the implicit, straining in constant tension with the parental web of familial obligations. The daughter and her sister reflect: “Sometimes we’d ask each other, have you tried calling Papá and Mamá on Saturday afternoons? Because on that day of week, they never answered the phone to either one of us.”

In between, we meet many a troubled family. As is common in stories of nonconformity, various characters rebel against the numbing effect of matrimony, but their resistance does not lead them to any predictable conclusion—or perhaps any predictability is heightened to a manic extreme. In “What’s there to come back to,” a husband leaves his repentant wife on their doorstep for a whole winter’s night before he, begrudgingly, allows her back into their home. Snyder’s translation captures a certain languor and resentment in his stream of consciousness that induces anxiety when set against the excruciating awareness of her waiting, building a rawness that painfully and coldly leads to his reflection upon waking up in the morning: “Fried eggs again for breakfast, the TV news. I think she’s gone. Maybe she froze to death. Maybe we both froze to death.” In “You Never Know,” a son tires of the demons left to him by his mother’s abandonment. “Then, you kiss and hug them in the shadows of a movie theater, and you masturbate thinking about them, and when you start to want something more than their bodies, like their companionship and tenderness, you leave without saying goodbye.” Innocent—righteous, even—though his anger seems, his journey darkens with an incestual turn. “Roberto’s Mouth” finds a disgruntled housewife disappointed yet again when her own plans to leave her family are thwarted by her naughty-mouthed chat-room lover’s lazy approach to cuckholding. In such narratives that continually unpack and distort the concepts of familial intimacy, images of transgressively penetrated flesh dominate the collection, inviting the reader to reflect on the discomfort they inspire. READ MORE…

Sponsored Post: Join ALTA for a German-English Translation Slam on September 30!

Take a peek inside the translation process—and the fact that different translations can be equally valid!

This International Translation Day, come join the American Literary Translators Association (ALTA) for a lively, interactive event, where translators and non-translators alike get a peek inside the translation process—and the fact that different translations can be equally valid. 

Two translators, Didem Uca and Jon Cho-Polizzi, will arrive having independently completed an English translation of the same German poem by Keça Filankes. They’ll read their translations, and then describe their choices, as well as cultural and linguistic aspects of the original poem. Which parts of each version will you prefer? Are there other possible translations that you might suggest? During the reading and conversation moderated by David Gramling, you’ll be invited to offer your own suggestions in the chat, and the event will conclude with a live Q&A.

Thursday, September 30  ⧫  10-11am Pacific Time

Register here

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This free, virtual event kicks off the 44th annual ALTA conference, ALTA44: Inflection Points. To watch and take part in the Translation Slam, register at InEvent, our online conference platform, where you can select a “Free – Special Event Access” ticket to watch this event for free. Or, join us for the entire conference, which is taking place online on October 15-17 and in-person in Tucson, Arizona on November 11-13, by purchasing a paid ticket.

This event is a collaboration between ALTA and SAND journal and is sponsored by Wunderbar Together. It is part of the Arizona Translates! series and is affiliated with the Tucson Humanities Festival at the University of Arizona.

Weekly Dispatches from the Front Lines of World Literature

The latest in literature from India, Japan, and Sweden!

This week, our editors on the ground are bringing news of book fairs, prestigious awards, and new mediums for well-loved texts. Suhasini Patni takes us through the JCB Literary Prize longlist, David Boyd introduces a new adaptation of Banana Yoshimoto, and Eva Wissting welcomes back the revitalised, in-person edition of the Gothenburg Book Fair. Read on to find out more!

Suhasini Patni, Editor-at-Large, reporting from India

August and September have been the months of literary awards in India. The fourth iteration of the JCB Literary Prize, known as India’s most “valuable literary prize” has announced its longlist; the panel of judges—“author and translator Sara Rai—who will act as chair, 2018 JCB Prize-winner Shahnaz Habib, designer and art historian Dr. Annapurna Garimella, journalist and editor Prem Panicker, and writer and podcaster Amit Verma”—have chosen mainly debut novels for the longlist.

There are also three novels in translation, all from Malayalam. Notably, the prize last year went to Moustache, written by S. Hareesh and translated from Malayalam by Jayasree Kalathil. The books on the longlist are: Delhi: A Soliloquy, written by M Mukundan (translated by Fathima EV and Nandakumar M), Anti-Clock by VJ James (translated by Ministhy S), and The Man Who Leant to Fly but Could Not Land by Thachom Poyil Rajeevan (translated by PJ Mathew).

Delhi: A Soliloquy was the winner of Ezhuthachan Puraskaram, the highest literary award given by the government of Kerala. The book is set during the 60s-80s and follows the lives of Malayalis living in Delhi, exploring how the daily existence of migrants are full of disruption and longing. While the capital undergoes a war with China, the Emergency, and the anti-Sikh riots, the families struggle to earn money to send back home. “Delhi’s underbelly is laden with squalor and misery. I wanted to talk about these dark sides of the city,” said the author. But the loneliness and alienation of migration is captured through a discussion on language.

She didn’t know Hindi, and no one spoke Malayalam. For a few months, she had to live without language. For the first time in her life, she understood what it meant to be isolated.

The New India Foundation also announced its longlist for the fourth edition of the Kamaladevi Chattopadhyay NIF Book Prize, celebrating excellence in non-fiction writing. The foundation is also currently accepting translation fellows for work in non-fiction. The mentors for this fellowship include writers like Ayesha Kidwai, Vivek Shanbag, and Rana Safvi among many others. READ MORE…

To Build New Emotions: Jonas Eika and Sherilyn Nicolette Hellberg Discuss After the Sun

I think most of [my characters] are looking for a way out of society—this thing we call society.

 Jonas Eika’s After the Sun is a masterfully realised work of contemporary fiction. In potent combination of the lyrical and the visceral, the five stories that make up the collection span landscapes, relationships, and planes of reality, moving with intensity and poeticism to form characters and worlds which convince us of their reality through their strangeness. After the Sun was featured as our Book Club selection for the month of August, and Blog Editor Xiao Yue Shan spoke live to Jonas Eika and translator Sherilyn Nicolette Hellberg about the exceptional qualities of this text—its dream logic, its musicality, and its radicalism. Their conversation is as follows.

The Asymptote Book Club aspires to bring the best in translated fiction every month to readers around the world. You can sign up to receive next month’s selection on our website for as little as USD15 per book; once you’re a member, join our Facebook group for exclusive book club discussions and receive invitations to our members-only Zoom interviews with the author or the translator of each title.

Xiao Yue Shan (XYS): I had approached this collection from the underlying cohesion of dream logic—which seemed to me to be what rounded out all the narratives in this volume. So I was wondering—first of all—do you remember your dreams?

Jonas Eika (JE): I’m really bad at remembering my dreams. I used to be kind of good, but I lost it. One dream that I do remember—which is also relevant to this book—is the end scene of one of the stories called “Rachel, Nevada”, which is in the middle of the book. It ends with this old woman coming home from a concert in this very ecstatic state, telling her husband that the singer from the concert had and came to her and said, So good to see you. We’ve met before, we’ve met on the radio. And that dream is what sort of started the story—I just knew I wanted to find a way to get there, to find out what came before. But I must admit, it’s also rare for me that I use dreams so specifically in writing, or maybe it’s there without me knowing.

Sherilyn Nicolette Hellberg (SNH): Actually, I often remember them. But I think my dreams are usually very easily interpretable. I’ve had a dreamscape that’s mapped onto every place that I’ve lived, which is interesting. So I have a Copenhagen scape, and a New York scape—slightly altered landscapes of the places. I grew up on Long Island and in the Long Island scape, there are wolves everywhere—though I’ve never seen a wolf on Long Island. I tend to remember dreams really vividly, actually, and then they kind of dissipate over the course of the day. But the scapes I remember.

XYS: There’s always these associations of dreams with the divine or the primordial, but what actually what related these narratives to dreams for me was the idea that anything could happen at any time, and no matter what was happening at whatever time, it always kind of made sense. There was this cohesion throughout the writing that allowed absurdities to occur without them seeming as absurdities. I mean, this might be just a cultivation of the stories’ surreal circumstances, but I also think it has a lot to do with the innate musicality and the structure of the writing. So I wanted to ask both of you—was this an intentional thing that you were constructing? Or is it something that was more of a stream-of-consciousness ideal?

JE: I really like that description—and I think that the dream logic you talked about is making sense for me now. One of the things I did attempt consciously while writing was to keep it very open in terms of genre and narrative, but with the scenes that seem to break most with the reality of the story, I wanted them to somehow come out of the same logic, or be born out of the same landscape—out of the same objects and emotions that are already in the realist world of the story. So I’m glad you think it feels sort of logical or that it makes sense, even though it’s surprising. And how that came about was actually by finding this musicality in the language. I feel like often when writing works for me, it is like I’m tapping into an underlying rhythm. I will usually have a few sentences, which are often the first sentences of the story that just play around in my mind, and then I really get into that rhythm, and then I start writing when I’m ready or when an energy has sort of build up. So there was something improvisational about it.

SNH: Maybe it’s the dream logic, or the musicality, that ties all of the stories together—because I do think it’s interesting that they are so different. They take place in different places, they have different tones, they’re shifting in perspective, they’re playing with different genres, but there still is something that makes it such a coherent work. Perhaps that does have to do with that specific kind of musicality, that maybe is also in its own way, connected to a logic—or this dream logic.

XYS: I’m always pleasantly surprised when I read prose writers who also kind of have this insistence on continuity of music in their work; we tend to think of fiction as a lattice built architecturally, and then ornaments placed on top of that, but there’s something attractive about the idea that prose writers are paying equal attention to the movement of one sentence to the next—as poets do. Do either of you read or write poetry at all?

JE: Maybe I write a poem now and then, and just hide it in my drawer quickly. But I do read a lot of poetry and I just came to think of the Japanese poet Hiromi Ito, who I really read while writing this book, actually. And, I mean, she writes poetry, but a lot of narrative poetry. I read mostly Wild Grass by the Riverbank, and there’s something about the way she used rhythm and repetition to make even the weirdest things—the scenes where the distinction between life and death or human and non-human totally dissolve—make total sense, because she introduces it by the same patterns and rhythms that constitutes the universe of those poems. So I do read a lot of poetry, and I take that into my prose writing as well.

SNH: One of my guilty pleasures is reading poetry really fast—reading it as if it was prose, because I love that feeling of just being completely overwhelmed by language. And sometimes I’ll go back and read it more slowly, but I think that also has something to do with the way that I translate—a sort of expectation of having this full sensory experience wash over you without thinking too much about it, just letting the craft that’s been put into it do its work. READ MORE…

Brussels Planetarium Poetry Fest—A Unique Experience in the Heart of Europe

[T]he Planetarium’s technicians have in fact “translated” the poets’ “texts and recordings” into the projections.

Since 2014, the Brussels Planetarium has been host to a poetry festival that wrangles in the celestial forces to commune with language. The resulting event is a brilliant amalgam of performance, verse, and media, with the latest in immersion technology being applied to transport the audience into the land- and soundscape of the poet’s imagination. This year, our Editor-at-Large MARGENTO reports from the festival, giving us a close-up of the works that lent the city their magic, and the global consciousness a sense of poetry’s endless potentials in the technology age.

Whether in hangover or relapse, (post?)pandemic times seem to be bringing about a bruised euphoria of collectivity and in-person proximity. If not packed concert halls, then outdoor gigs; if not crowded pubs, then nicely scattered and still-animated patios. In the meantime, artists and writers seem even more eager to embrace collaboration or collective action in reinvigorated ways that are nevertheless pungently critical of (post)pandemic prospects of communal life and culture. This year’s edition of Brussels Planetarium Poetry Fest intriguingly captured all of these trends while putting poetry, the arts, science, and, most urgently, the (post)human condition in perspective.

And I mean literally so. The unique venue of the Planetarium and its 3-D affordances can offer a unique experience and a “cosmic” medium poetry has perhaps always striven for, but has rarely had the opportunity to enjoy so palpably. And it is no coincidence that the festival itself has been organized there for eight annual editions (including in the midst of the pandemic in 2020). Indeed, it is not only that the name of the curator himself, Philip Meersman—poet and coordinator of the World Poetry Organization—aurally resonates with “immersion”; the concept has in fact been a long-standing preoccupation with the Belgian slammer, materializing in events such as Brussels Planetarium Poetry Fest or the Inclusive World Poetry Slam Championship (and also a PhD project he is working on at KASK Antwerp on visual poetry as… immersive experience). In his prefatory note in the festival’s programme, Meersman places the theme of the festival—the possible “dialogue between science, religion, immaterial heritage. […] (de)colonization, and white masculinity”—naturally in a celestial context, as “stars guide our most intimate ceremonies” towards a question that he deems prophetic: “How will you remember me?”

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On both nights of the festival, therefore, the audience found themselves from the very beginning plunged into an enveloping dark and then instantly hurled into a 3D, 360-degree dome projection that “physically” took them on an overwhelming multidirectional voyage across the universe and among celestial bodies and meteorites. What was even more impressive was that these projections were not simply Planetarium material played as (random) backdrop to poetry acts, but a shrewdly planned and accomplished fusion of the two that involved visuals—contributed by the poets themselves—embedded into, dialoguing with, or even deconstructing the all-engulfing astronomical vistas. As the website puts it, the Planetarium’s technicians have in fact “translated” the poets’ “texts and recordings” into the projection, drawing on existing material but also “specially acquired images, 3D-projection models, photos, and results of scientific research” (my emphasis).  READ MORE…

Translation Tuesday: An Extract from House of Fashion by Maimu Berg

These trends tended to be the same as the trends available in the West a year before, just that the designs had been made more boring and less sexy

This Translation Tuesday, enter the circles that defined Soviet-era fashion with Estonian novelist and ex-journalist Maimu Berg, whose novel House of Fashion fictionalises the strange sartorial world that she herself had inhabited when she worked for the Tallinn-based fashion magazine Siluett. In these extracts, we follow the wide-eyed Betti as she cavorts with a cast of fashion designers, post-censors from the Ministry of Culture, models and photographers, all this time wryly defending her role as a writer in this grand, far-flung industry. With D. E. Hurford’s translation, the energy of a lesser-known aspect in Soviet history is unveiled to English readers who are sure to be baffled by some of these playful anecdotes and the inside scoop.

Soviet Fashion. 

To Moscow, to Moscow.

Drug-addict models.

Everyone who lived in the Soviet Union nurtured a pious dream of visiting Moscow. At least that was what most Muscovites thought. When an invitation was sent from Moscow to the houses of fashion in, say, Tashkent or Alma-Ata, to come and see the latest developments in Soviet fashion, scuffles would break out. Anyone with even the smallest bit of status felt that she should be the one to go to Moscow, the navel of the world, where smoked sausage, tinned crab, Polish scent, East German hair products, mother-of-pearl lipstick, and a preposterous selection of handbags, jumpers and winter boots could be bought. She should be the one who, after a dull and tedious meeting at the Soviet Union’s head house of fashion, should get to trudge through crowded tunnels full of pongy dour people and go “from GUM to TsUM” (the two big Moscow department stores of the time) and to fabled shops like Vanda, Vlasta and Leipzig, where the peoples’ republics sold their own products, mainly cosmetics. No shopper really thought about the actual meaning of “people’s republic”; any Soviet woman who was the least clued-up associated the phrase with those particular stores near the centre of Moscow. In the morning before these wondrous shops opened, there would be a queue of women patiently snaking its way in front of the doors. Technically the queuing had started back in their home cities—the provincial houses of fashion had waiting lists for those wanting a trip to Moscow and there could be a wait of up to three or four years before it was your turn.

A similar sort of passion also inflamed the Tallinn House of Fashion in a minor way, but inversely. Usually, at the coldest point of the year, no one had any desire to trundle off in the train to Moscow, go to considerable trouble to stay at a hotel (you might well have made a reservation, but that didn’t guarantee you anything), visit all the shops needed to work through the order list given to you by friends and colleagues, cover huge distances by metro and trolleybus, and doze off in lectures presenting the clothing models redesigned by Moscow fashion designers and stylised to fit Soviet fashion, accompanied by some silly nonsense about the latest trends in Soviet fashion. These trends tended to be the same as the trends available in the West a year before, just that the designs had been made more boring and less sexy. Visiting Moscow was nice when it was warm and when fashion shows were on the agenda, whether those of the Moscow house of fashion or, even better, smaller fashion shows by different embassies, or by some Western firm that had gone to the trouble and expense of coming to the bleak plains of Sarmatia in the hope of sooner or later striking it lucky and the vast, gaping emptiness of the Russian market opening up just for them.

The first time Betti ended up in Moscow as a staff member at the Tallinn House of Fashion she travelled with head designer Milla Säga, a striking lady, tall, alert and strong, with a completely un-Estonian nose and stylishly dressed, as befitted her profession, and on that occasion dressed particularly strikingly. They headed for Hotel Berlin, whose heyday was long past—the last time there had been carp swimming in the marble basin of its fountain, for guests to select one and get most of it at a formal dinner in the ostentatiously handsome hotel restaurant, had probably been during Lenin’s New Economic Policy of the 1920s. By now, however, the carp had long been eaten and the basin drained; now the hotel lobby stank of people and grain coffee over-sweetened with condensed milk—breakfast was being served. There was no hope of getting a room so early, but even more tragically, it seemed no reservation for the Tallinn House of Fashion could be found, even though the receptionist flicked back and forth through the worn bookings diary and even rang somewhere to ask. 

Milla Säga, this sparkling lady who spoke Russian with an Estonian accent that sounded sweet in Betti’s ears and who was generally quite loud anyway, sharpened the tone by pointing to the dried-up fountain and informing all who wished to hear that it was “definitely here that she’d booked”. By an unfortunate error of Russian verb conjugation, however, she managed to inform everyone that it was definitely here she’d peed. The receptionist heroically stifled the laugh that emerged as her mind formed an image of the tall, elegant and self-confident Milla Säga tinkling the marble of the hotel fountain. However, she did understand what Säga meant to say, which was that she had personally sent the hotel a letter asking to book rooms for us. On this occasion, a Baltic accent was useful; without it the phone call probably wouldn’t have been made, and after a lot of faffing around and handing out copies of Siluett magazine (and some 25-rouble notes “getting lost” between their pages) Milla and Betti finally got the longed-for keys and clattered up in the lift to their floor.  READ MORE…

Fact and Fantasy in the Black Forest: An Interview with Alexander Pechmann

The Austrian author’s latest spiritual adventure story asks readers to consider the nature of time.

Die Zehnte Muse (The Tenth Muse), published by Steidl in 2020, is a genre-bending novel set in the Black Forest in the late nineteenth and early twentieth century. The story focuses on two main characters, Algernon Blackwood and Paul Severin. Blackwood is modelled on the twentieth-century supernatural author of the same name, well known for his short stories “The Willows” (1907) and “The Wendigo” (1910), while Severin is modelled on the German expressionist painter Karl Hofer. The novel centres on the mystery of Talitha, a timeless figure both men develop fixations on, twenty years apart, after glimpsing her in the forest.

Pechmann deftly weaves together strands of philosophy and layers of storytelling in under two hundred pages. On some levels, the book feels like a classic gothic ghost story. There are all the major elements: a forest; restless, disillusioned young men; a creepy, strict religious boarding school; a supernatural presence. But the book also covers the nature of time, dreams, spiritualism, and the occult, the psychological, Gnosticism, art history, translation, and Yenish culture. The Yenish are a nomadic people from central Europe, whose distinct culture emerged in the early nineteenth century, although the Yenish language predates this. Here, Pechmann discusses the many-layered novel and the enduring mystery of Talitha.

Anna Rumsby (AR): How would you classify this genre? I’m tempted to say neogothic, but it’s also a fairy tale, historical fiction, a semi-biography, and in some places almost a philosophical essay.

Alexander Pechmann (AP): In some reviews, the book was called a “Künstlerroman” (art novel) or a psychological ghost story. That’s OK, but I like to call it—as well as my other novels—a “spiritual adventure” or “adventure of the soul,” in contrast to “adventures of the mind,” such as detective stories or science fiction, or “adventures of the heart,” such as stories about love and relationships.

Adventures of the soul are rooted in dreams and make use of ancient traditions, fairy tales, superstitions, and religious ideas. Algernon Blackwood and Arthur Machen wrote this kind of fiction, and Blackwood also had a certain love for symbolistic paintings. Symbolism had a strong influence on me while I was working on the novel, but I feel also close to the Romantics with their deep love for nature, and classic Austrian writers like Leo Perutz who mixed historical facts with fantasy.

AR: How did your experience as a translator and linguist inform this novel? There’s a huge attention to language—I’m thinking specifically of the Bible translation chapter regarding Talitha, but there’s a great blend of English, German, French, and Yenish throughout.

AP: I have a special interest in writers who move freely between cultures and languages. I’m thinking of Lafcadio Hearn, who was born in Greece, grew up in England, went to the USA, and ended up in Japan, or Marmaduke Pickthall, who went to Syria as a young man and would be the first English translator of the Holy Quran. Algernon Blackwood spoke German and French fluently and was also a traveller between cultures. The attention to language in Die Zehnte Muse grew naturally out of the fact that the school of the Moravian Brothers in Königsfeld was and still is visited by students from all over the world. Also, the Black Forest, the background of the novel and place where I live, has always been a melting pot of different languages, dialects, and cultures. While working on the novel, I learned more about Yenish and was astonished that this language uses both Hebrew and Yiddish words. This fit in perfectly with my idea that Talitha was accepted by the Yenish, even though she obviously came from some other ancient culture.

AR: Who or what is Talitha?

AP: In my first draft, she was just a wild child, living in the forest. I knew she was somehow related to the Yenish, so I was searching for typical Yenish names. I liked Talisha or Talitha best, and then I read the story of a priest’s daughter named Talitha who was raised from the dead by Jesus. This opened up new possibilities for my story. Could someone who was resurrected by Jesus grow old and die like a normal person? What if this girl was damned to live on and on? I do not answer this question in the novel and leave it up to the reader to decide whether she was just a lost Yenish girl, the ghost of a murdered girl, or the resurrected biblical Talitha. She might also just be a fantasy of Paul Severin, she might have stepped right out of Maurice Denis’s painting, or she could be even an incarnation of time itself. READ MORE…

Weekly Dispatches from the Front Lines of World Literature

The latest in literary news from Vietnam, Bulgaria, and Taiwan!

As Venice makes its cinema showcase and the MET spreads its red carpets for the lavishly dressed, literature also serves up September as a memorable month with plenty of international displays and showcases of both known favorites and new releases. This week, a vital Vietnamese poet is commemorated in film, a varied arts festival takes place on Bulgarian shores, and an eminent Taiwanese author makes his English-language debut. Read on to find out more!

Thuy Dinh, Editor-at-Large, reporting from the Vietnamese Diaspora

Each year, on September 16, the village of Tiên Điền, in the province of Hà Tĩnh, commemorates the death anniversary of Nguyễn Du (1765-1820), its venerated native son and author of The Tale of Kiu—a 3,254-line epic poem unequivocally embraced as the Vietnamese soul. This year, to mark the 201st year of his passing, the three-hour biopic Đi Thi Hào Nguyn Du (The Great Poet Nguyn Du) will make its premiere at the XXII National Film Festival in Hue, Central Vietnam. The film’s original September release—meant to coincide with Nguyễn Du’s death anniversary—has now been rescheduled to November 2021, due to safety concerns related to Vietnam’s recent surge of COVID cases.

The Tale of Kiu, created during a time of warring loyalties and written in the Nôm (Southern) script with Chinese characters modified to reflect Vietnamese spoken vernacular, has been endlessly adapted into ci lương (“reformed” Southern Vietnamese folk opera), chèo (Northern Vietnamese musical theatre), Western-styled opera, and films. Since the idea of trinh 貞 (chastity/integrity/ faithfulness) in Nguyễn Du’s oeuvre represents both a conceptual and linguistic challenge, its complexity has inspired at least six English translations in recent decades. Huỳnh Sanh Thông’s Nguyn Du, The Tale of Kieu–A Bilingual Edition (Yale University Press, 1983), while still considered the gold standard, employs unrhymed iambic pentameter that often lapses into wooden syntax. Vladislav Zhukov’s The Kim Vân Kiu of Nguyn Du (Cornell University Press, 2013), in grafting iambic pentameter to lc bát (six-eight syllable Vietnamese rhyme scheme), results in obtuse renderings reminiscent of Nabokov’s eccentric translation of Eugene Onegin. Most recently, Timothy Allen’s The Song of Kieu: A New Lament (Penguin, 2019), while ebullient with vivid syntax, contains numerous errors and self-indulgent interpretations.

Nguyễn Du’s mistrust of chastity goes hand in hand with his concept of exile; his heroine wanders far-flung places and learns to survive by endless transformations—also a recurring theme in Kiu Chinh: Ngh Sĩ Lưu Vong (Kiu Chinh: Artist in Exile) (Văn Học Press, 2021). Penned by veteran Vietnamese American actress Kiều Chinh, the memoir echoes Nguyễn Du’s art of story-telling “to beguile an hour or two of your long night.”[i] The Joy Luck Club actress—whose dramatic flight to freedom is recounted in Viet Thanh Nguyen’s The Sympathizer—will embark on a September-November book tour to Vietnamese diasporic communities in the U.S., sharing chapters from her own life that reflect the larger history of Vietnam.

[i]Huỳnh Sanh Thông’s English translation, The Tale of Kiều, line 3254, p. 167.

READ MORE…

To Love God and Women: On The Last One by Fatima Daas

The Last One . . . challenges what constitutes faith and its validity, between society’s shared meaning and love in all its variant forms.

The Last One by Fatima Daas, translated from the French by Lara Vergnaud, Other Press, 2021

Of the human world, love is both conflict and destination. Our understanding of love—what it is, how to do it—is immensely varied, and its dominating presence rules our formative years. To be deprived of, or shamed from, an open expression of love can be a numbing experience, one that rearranges the nucleus of our social interactions and emotional familiarities into a sinister puzzle. Still, no matter in estrangement or intimacy, our lives revolve around our need, or lack thereof, for closeness; the life of The Last One’s narrator, Fatima, is no different. For Fatima, the precariousness of love applies to her human relationships, but are further compared and contrasted with the relationship she nurtures with God.

The novel, comprised of vignettes and fragmented memories, is coalesced by Fatima’s attempt to comprehend, or perhaps mend, the conflicting multiplicity of her self—queer, Muslim, Algerian-French, woman. Each scene opens in a diary-like manner: “My name is Fatima,” followed by a personal fact—sometimes trivial, such as the consequence of her naming or her like/dislike for commuting—and other times, a profound reflective statement: “I regret that no one taught me how to love”. The entire book charts her pilgrimage of probing about in the study of love, of creating and maintaining meaningful and intimate relationships with other people, with God, or with herself. All of this is interlaced with disparate interpretations of cultures and languages, often governed by paternalistic attitudes.

From the beginning, we learn the precious nature of her name—that it “mustn’t be soiled,” or “wassekh”: to “soil, stir shit up, blacken.” The origin and meaning of her name is sacred, derived from the Prophet Muhammad’s beloved daughter Fatima—which means “little weaned she-camel.” She analyses the different definitions of “fatm”—the Arabic for “to wean”—compiling all three in the same paragraph as if to correlate them with one another: “Stop the nursing of a child or a young animal to transition it to a new mode of feeding; feel frustration; separate someone from something or something from someone or someone from someone.” In the same scene, she compares and contrasts her strained familial circumstances with the other Fatima’s:

Like Fatima, I should have had three sisters. […]

Fatima’s father deems her the noblest woman in heaven.

The prophet Mohammed—may God’s peace and blessings be upon him—said one day: “Fatima is a part of me. Any who harm her harm me.”

My father would never say such a thing.

My father doesn’t say much to me anymore. READ MORE…

An Occupied Literature: On Julián Fuks’s Occupation

Fuks has “put something more than pain, something more than misfortune” in his novel, making “something worth writing.”

Occupation by Julián Fuks, translated from the Portuguese by Daniel Hahn, Charco Press, 2021

I’m writing a book about fatherhood without being able to become a father—and probing motherhood as if I didn’t know that I will never learn it. I’m writing a book about death without ever having felt it switch off a body, in a speculation of feelings that one day will seem laughable, when I do encounter the pain. I’m writing a book about the pain of the world, the poverty, exile, despair, rage, tragedy, ludicrousness, a book about this interminable ruin surrounding us, which so often goes unnoticed, but as I write it I am protected by solid walls.

Occupation, Julián Fuks’ latest novel to appear in English translation by Daniel Hahn, is a quiet masterpiece. Touching on family and relationships, birth and death, colonialism, the refugee crisis, political activism, the Holocaust, our (in)ability to identify with one another, and how to find hope in a world of ruin, this novel is sweepingly ambitious in its themes, yet the measured, self-critical voice of the narrator and the calm, understated prose prevents it from veering into sensationalism or sentimentality.

The novel’s chapters alternate between the different preoccupations of our narrator, Sebastián: his father, who is occupying a hospital bed; his wife’s decision to have a child, which will occupy her body and shift the dynamics of their relationship; a group of migrants occupying a dilapidated building, many of whom exiles from lands that have been occupied, now seeking refuge in Brazil, a country with its own history of occupation; and his own attempts to understand what all of this means for his occupation as a writer.

Small jumps in time, along with chapters that begin mid-conversation, can at times create a sense of dislocation, but Fuks weaves the strands together so gently and dexterously that when they coalesce, it does not feel like the technique has been a pretext for creating suspense; rather, it is as though the narrative has been constructed this way so that the narrator might himself work through and better understand the components—as if each narrative thread must be understood on its own to bring the whole into relief. Nevertheless, the technical mastery of this construction should not be downplayed, and throughout the book, the reader will notice explicit motifs along with subtle echoes and patterns in the language. All this adds to a sense that the novel’s threads are both connected and discreet, amplifying the plurality of the voices and experiences which ultimately merge with the voice of the narrator, who “allow[s] them to occupy [him], to occupy [his] writing: an occupied literature.” READ MORE…

Translation Tuesday: “The White Umbrella” by Halid Ziya Uşaklıgil

Some faces are simply too familiar to leave any doubt that they have been encountered before.

This week’s Translation Tuesday features one of the foremost exponents of the Turkish novel in the late-nineteenth and early-twentieth century, Halid Ziya Uşaklıgil. As his works have been scarcely translated into English, we are delighted to feature this short story translated by Daniel Koehler. Powerfully manipulating the reader’s perspective of an unfolding scene as the narrator follows an umbrella, then a hand, then a person—hear from Koehler about the author’s advocacy of realism’s necessity and his assimilation of other figurative devices within this enchanting story. 

“Having dabbled with romanticism earlier in his career, Halid Ziya Uşaklıgil sat firmly within a realist tradition by the time the collection containing this story was published. His cultural partisanship was conscious and deliberate. In the late 1880s, his famous treatise, Hikaye (The Story), advanced his theories on the superiority of realism over romanticism in nineteenth-century French literature. “The most unsavoury reality,” he argued, “is preferable to the most ornamented fantasy.” If Uşaklıgil dons the mantle of the literary realist, to portray the world simply as it is, he does not shy away from the use of figurative devices. In what might be construed as a nod to Stendhal, he entitled one iconic novel The Blue and the Black. Symbolism, particularly the symbolism of colour, permeates that work, in which blue represents idealism and hope, black disappointment and tragedy. Similarly, the unmarried young lady in this story shields herself with a white umbrella, while five years later, the umbrella in the hands of the mourning widow is black. The clothes of the cheerful girl on the embankment are multicoloured and bright; as a newly married woman, she makes an excursion with her husband to Göksu, the village of the sky-blue waters; but the clothes of the grieving lady on the ferry are monochrome and dark. The only constant is in Zerrin’s blonde hair, which passes from mother to daughter, and in her name itself: the Persian word for golden.

The story presents unique challenges for the translator. First and foremost is the extensive use of the ornate and intricate sentence structure that Ottoman Turkish inherited from literary Persian. Contemporary English, with its affinity for the concise, can feel unwieldy as a tool for the representation of Uşaklıgil’s prose. Generally, sentences have been preserved, although punctuation has been used where appropriate to separate clauses. A further challenge arises from the use of symbolism to which the previous paragraph alludes. A Turkish speaker may well notice the chromatic association of the words Göksu or Zerrin; someone unversed in the language will not. The use of footnotes, and the presentation of the instant note, constitute an attempt by the translator to remedy this lacuna.”

—Daniel Koehler

An elegant, white umbrella . . . while looking from my window down onto the embankment, I saw this umbrella, first from a distance—like a small, frothy, playful, flippant wave that had escaped from the sea for a while to go for a stroll on the embankment—walking along with a prancing undulation . . . After I sighted it, I forgot everything, I looked at nothing else, something I could sense in its bearing, in its walk conveyed even from a distance that this white umbrella, in that entire sequence of umbrellas, was a most joyful, a most merry little imp . . .

It slowly bobbed along the embankment towards my window. I could discern the fine gauze, ruffled in places by broad silk ribbons as it extended over the tulle towards the peak of the umbrella, the lacework that bunched up into little frills as it draped from the edges, and slightly below that, part of the slender yellow shaft. Looking further down—I could only see two fingers’ length; within a black glove that rested on a handle coated in red glass, its ample silk tassels swinging from the edge of the cords, I saw a hand, small enough to complete the ornamentation of this elegant umbrella . . . A hand that conveyed an unbounded impression of elegance in holding that slender shaft. A hand that seemed to wink at you and say: “Well, since you’ve seen me, you’ve realised what sort of person I belong to, haven’t you?” Yes, I’d realised; the figure that was shrouded within the flowing silk of a light purple yeldirme¹ under this umbrella formed of froth, like a lilac that had blossomed under the shadow of a white rose, could only be as I had discovered it . . .

This was not a yeldirme, it was something rather different; it partly resembled a ferace², but partly a yeldirme, so that, in sum, it looked like no item of clothing at all. Perhaps it was because of this, because it had come into being as the product of a young girl’s keen aesthetic sense, that it was pleasing to the eye. It was so simple that it had not a single piece of lacework, nor a single small ribbon. Yet its simplicity was so delightful that one’s eyes could not tire of taking in its delicate folds, rippling like an ornament from head to toe.

As they passed . . . did I mention they were two people? It was likely her mother, who waved at an empty paving stone on the embankment and spoke.

“Zerrin, let’s go this way!” . . .

They went, she receded; yet I had only seen that white umbrella! And that purple yeldirme, that black hand, and I had also heard a name: Zerrin! . . . I murmured the name to myself like a pleasant song: Zerrin? . . . This name matched every other element, an arrangement of elements composed of colours: white, purple, and black. Zerrin! . . . A bouquet of flowers formed of a great white rose, of purple lilacs and yellow hibiscuses, and, at the very base of the stem, bound by a black ribbon; yet the black formed a blemish on this collection of playful colours.

They were walking away, disappearing; after they had eventually faded completely out of view, and I was on the verge of withdrawing from my window, I saw the white umbrella appear once more.

“Oh! They are returning, they will pass by again,” I said. Now I would see the face of this bouquet, a face to which I had already given form in my mind’s eye. Zerrin! . . . As this name ignited my fantasies, I envisioned a delicate white face tinged with a vague pink. This face had faintly coloured lips, and eyebrows that seemed to have been painted with liquid gold, collected from a moonlit night only to evaporate, leaving but a shadow; eyes that smiled with blue, with green, with yellow, or with a colour formed of a clay kneaded from all of these . . . They were approaching, I was watching intently, suddenly the white umbrella was cast back slightly, the face I’d been waiting for was completely exposed, framed by a fine gauze headscarf . . . READ MORE…