Essays

When There’s No Fog: Translating Euphrase Kezilahabi’s Rosa Mistika

I have to look back across a foggy channel of my own to explain how I came to translate this classic Swahili novel. . .

Tanzanian writer Euphrase Kezilahabi (1944–2020) was a pioneer—for being one of the first Swahili poets to publish a collection in free verse, for greatly influencing the direction of the novel’s development in East Africa, for his efforts to “dismantle the resemblance of language to the world” by creating “a language whose foundation is being.” However, among East African readers, he is perhaps most known for his 1971 novel, Rosa Mistika, and the controversy that followed its publication; despite addressing the urgent themes of sexuality, violence, and women’s liberation with deftness and complex imagery, the book was temporarily banned due to its lack of moralizing on the part of the narrator. Now, over fifty years later, the English-language world will finally be able to read this stirring, poignant tale in Jay Boss Rubin’s deeply considered translation, out June 17 from Yale University Press.

In the following essay, Rubin ruminates on the iconic opening sentence of Rosa Mistika and takes us through some of the twists and turns in his translation process—illuminating also the long journey that each translator takes through the landscape of their vocation.

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Elementalia: Chapter V Space

Drawing the sun and the moon at the same time, drawing emptiness and fullness.

Humans throughout history have been fascinated by the elements. Unfathomable forces of nature, they entered our myths and minds aeons ago. There’s no time when we’re not in their thrall. Drawing from the vast store of our collective imagination across mythology, philosophy, religion, literature, science, and art, I present Elementalia, a series of five element-bending lyric essays that explores their enchanting stories and their relationship with the word—making, translating, and transforming meaning and message. This is not an exhaustive (nor exhausting) effort that covers every instance of and interaction with each element, but rather an idiosyncratic, intertextual, meditative work—a patchwork quilt of conversations with other writers, works, and texts across space and time. 

Fire. Water. Earth. Air. Space. Fall in.

 

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Everything written symbols can say has already passed by. They are like tracks left by animals. That is why the masters of meditation refuse to accept that writings are final. The aim is to reach true being by means of those tracks, those letters, those signs but reality itself is not a sign, and it leaves no tracks. It doesn’t come to us by way of letters or words. We can go toward it, by following those words and letters back to what they came from. But so long as we are preoccupied with symbols, theories and opinions, we will fail to reach the principle.

But when we give up symbols and opinions, aren’t we left in the utter nothingness of being?

Yes.

–Kimura Kyoho in Kenjutsu Fushigi Hen (On the Mysteries of Swordsmanship), 1768, epigraph found
in Robert Bringhurst’s The Elements of Typographic Style

 

Drukpa Kunley, the Master of Truth, himself said,
‘If you think I have revealed any secrets, I apologise;
If you think this a medley of nonsense, just enjoy it!’
Such sentiments, here, I fully endorse!

The Divine Madman, The Sublime Life and Songs of Drukpa Kunley, compiled by Geshe Chaphu,
translated from the Tibetan by Keith Dowman and Sonam Paljor

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The Saif Ghobash Banipal Prize and the Art of Bearing Witness

These six translated works . . . demonstrate the formal innovation, thematic depth, and beauty of contemporary Arabic literature.

Since its conception nearly twenty years ago, the Saif Ghobash Banipal Prize for Arabic Literary Translation has sought to bring a wider scope of attention and celebration to works translated into English from the Arabic, resulting in a plethora of incredible titles being honored over the years, from the 2008 awarding of Mahmoud Darwish’s The Butterfly’s Burden, translated by Fady Joudah, to the 2019 awarding of Khaled Khalifa’s Death is Hard Work, translated by Leri Price. In this essay, Ibrahim Fawzy takes us across the most recent shortlist and its six works, discussing their distinct contributions to the Arab world’s abundant archive.

Contemporary Arabic literature offers rich, varied responses to the shared human experiences of displacement, conflict, and the weight of history. With its compelling and diverse array, the shortlist of the Saif Ghobash Banipal Prize for Arabic Literary Translation presents a brilliant selection of such works each year, spanning genres from memoir to thriller, and reflecting the vitality and range of modern Arabic literary expression. In the 2024 prize, the six works on the shortlist—brought into English by dedicated translators—offer profound insights into the complexities of identity, memory, and resilience. While the judges ultimately awarded the prize to Katharine Halls’s translation of Ahmed Naji’s Rotten Evidence early this year, every shortlisted text invited comparative reflection on how these distinct narratives converge around the very act of bearing witness.

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Elementalia: Chapter IV Air

There was more to the word than Indra thought. There was more in the air.

Humans throughout history have been fascinated by the elements. Unfathomable forces of nature, they entered our myths and minds aeons ago. There’s no time when we’re not in their thrall. Drawing from the vast store of our collective imagination across mythology, philosophy, religion, literature, science, and art, I present Elementalia, a series of five element-bending lyric essays that explores their enchanting stories and their relationship with the word—making, translating, and transforming meaning and message. This is not an exhaustive (nor exhausting) effort that covers every instance of and interaction with each element, but rather an idiosyncratic, intertextual, meditative work—a patchwork quilt of conversations with other writers, works, and texts across space and time.

Inspire, from the Latin inspirare, in- + spirare, to breathe.

 

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Elementalia: Chapter III Earth

What does Earth know that Word does not?

Humans throughout history have been fascinated by the elements. Unfathomable forces of nature, they entered our myths and minds aeons ago. There’s no time when we’re not in their thrall. Drawing from the vast store of our collective imagination across mythology, philosophy, religion, literature, science, and art, I present Elementalia, a series of five element-bending lyric essays that explores their enchanting stories and their relationship with the word—making, translating, and transforming meaning and message. This is not an exhaustive (nor exhausting) effort that covers every instance of and interaction with each element, but rather an idiosyncratic, intertextual, meditative work—a patchwork quilt of conversations with other writers, works, and texts across space and time. 

Earth is cracking along her fault lines. And most of these fault lines are now human.

 

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[William of Baskerville, a Franciscan friar-turned-detective:] “This is what we need: a way to get into the library at night, and a lamp. You get the lamp. Linger in the kitchen after dinner, and take one…”

[Adso of Melk, his protégé, a Benedictine novice:] “A theft?”

[William:] “A loan, in the name of the greater glory of the Lord.”

[Adso:] “If that is so, then count on me.”

– Umberto Eco, The Name of the Rose

 

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A Landing, or a Recommendation Against Reading Jon Fosse Mid-Air

Perhaps we’re all lonely and anonymous in our approach towards death, towards the divine, or whatever the “shining whiteness” is.

If you’ve never felt literature’s somatic effects, perhaps you just haven’t encountered the right book—or been in the right place. In this following essay, Anna Mebel explores the perilous consequences of reading Jon Fosse on a plane, where the Norwegian author’s quieting haunting novella, A Shining, catalyzed a sudden contact with apparitions, anonymity, and death at thirty thousand feet up in the air. Where certain texts e may be escapist channels, others set us ever more firmly in our bodies.

I read Jon Fosse’s A Shining on the plane back to Houston after visiting my parents in Miami, having bought the book at the airport bookstore—a sleek black copy with gold branches on the cover that stood out among thrillers, romance novels, and self-help tomes. Why not a Nobel Prize winner, I thought, and a short book too—the perfect length for a three-hour flight and a better use of my time than a magazine I’d leave crumpled and half-read.

I’ve never been one to fear flying, though I’ve often thought about how an old poetry professor—now dead—had described the shape of the plane as a tomb, comparing the experience of flying to being buried alive. Even with the recent rash of freak aviation accidents (growing more frequent by the day during the Trump administration), I still comforted myself with the logic that the odds of anything catastrophic befalling me were tiny. I boarded my plane listening to ambient harp music, and when I got to my seat, I wedged A Shining into the metal contraption that passes for a seat pocket on a Spirit flight. READ MORE…

Elementalia: Chapter II Water

The more I try to hold it, to shape it, the more it slips away from me, laughing at my hubris that tries to contain water.

Humans throughout history have been fascinated by the elements. Unfathomable forces of nature, they entered our myths and minds aeons ago. There’s no time when we’re not in their thrall. Drawing from the vast store of our collective imagination across mythology, philosophy, religion, literature, science, and art, I present Elementalia, a series of five element-bending lyric essays that explores their enchanting stories and their relationship with the word—making, translating, and transforming meaning and message. This is not an exhaustive (nor exhausting) effort that covers every instance of and interaction with each element, but rather an idiosyncratic, intertextual, meditative work—a patchwork quilt of conversations with other writers, works, and texts across space and time.

Water above and below.
Water outside and inside.
Water of the past and water of the future.
Water of the world and water of the word.
Water always finds a way.

 

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Elementalia: Chapter I Fire

Primal flame, visceral, of a kind long before gunpowder made fire cerebral.

Humans throughout history have been fascinated by the elements. Unfathomable forces of nature, they entered our myths and minds aeons ago. There’s no time when we’re not in their thrall. Drawing from the vast store of our collective imagination across mythology, philosophy, religion, literature, science, and art, I present Elementalia, a series of five element-bending lyric essays that explores their enchanting stories and their relationship with the word—making, translating, and transforming meaning and message. This is not an exhaustive (nor exhausting) effort that covers every instance of and interaction with each element, but rather an idiosyncratic, intertextual, meditative work—a patchwork quilt of conversations with other writers, works, and texts across space and time. 

Fire blazes in the news now, while elsewhere in the world—where people have less, where media doesn’t look as hard, where photographs aren’t as terribly beautiful—water churns, earth cracks, air howls, and the void always awaits.

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Bastian: “Why is it so dark?”

The Childlike Empress: “In the beginning, it is always dark.”

– The NeverEnding Story, 1984 film

It was the hour before the Gods awake.

– Sri Aurobindo, Savitri

अ॒ग्निमी॑ळे पु॒रोहि॑तं य॒ज्ञस्य॑ दे॒वमृ॒त्विज॑म् । होता॑रं रत्न॒धात॑मम् ॥ १.००१.०१

agnimīḻe purohitaṃ yajñasya devamṛtvijam |
hotāraṃ ratnadhātamam ||
1.001.01

The Ṛgveda

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Out of the primordial darkness, something appears. A little spark. So it begins.

Agni, Fire, is the first god to be invoked, the foremost, in the very first verse of the oldest of the Vedas, themselves among the oldest texts in the world. Agni is the one placed first, the priest of the sacrifice. Agni—two-headed, seven-tongued, born from the open mouth of Prajāpati, the progenitor—devours the oblations. That’s how he was coaxed back—with a share of the offerings and an injury-free, immortal-ish lifespan—when he ran away from his duties and hid in the waters and the plants. Agni, the conveyor, carries the offerings to the gods. And Agni, a god among mortals, is himself the summoner of gods.

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Eat Their Words: On the Translator’s Appetites

Stories and poems can be shared, but voices cannot; languages can be shared, but consciousnesses cannot.

In this essay, translation is explored as a physical, materialist phenomenon. In comparing the craft of language-transformation to the corporeality of eating and digesting, the role of the translator is expanded beyond a secondary conduit of texts, and posited instead as the owners of a unique, private production.

In her Against Interpretation and Other Essays, Susan Sontag coined the word ‘cosmophagy’, defined as ‘the devouring of the world by consciousness’. That neologism, physiological instead of cerebral, underscores the appetite so inherent within the act of thinking, a hunger that represents the need to absorb and to take in, but also to digest and to integrate—the outside brought inside, the other made into the self. In considering the relationship between eating and reading, the most common notion is the idea of literature as somehow satiating, or the insistence that books are an essential part of livelihood—but beyond the simplistic conjecture of text as food, correlating the two human acts invites the assertion of the self as a desiring presence, and the body as a capacious methodology of transformation. By affecting our hunger onto the world, we claim a type of ownership over it, and once the materials of the world enter the realm of our senses, they change—becoming irreducibly ours.

Translators are likely to be familiar with this textual ingestion, having spent more time chewing on their words than most. After taking their meal, they are the ones who make a home for the text, carrying it for months or years, witnessing it seep into their own voice, their own imagination. ‘A translator is a professional schizophrenic. . .’ the Hungarian writer Zoltán Pék stated. ‘He is operating in an elevated state of mind,’ which is to say, a state of harbouring multiple minds. When they are humble, many translators will use terms such as I hope or I tried to speak of their work, positioning themselves as simply one flawed interpreter, seeking the approval of the authors that still live inside their heads. This lack of vanity is essential to the craft, which often forces oneself to confront one’s lack of knowledge, fluency, originality, or ability—but it must also work to emphasise the singular inventiveness of each individual translational attempt. The author may be in there, a wonderfully influential companion, but at the end of the day, it’s still your head. READ MORE…

Linnea Axelsson’s Ædnan and Sámi literature in Translation

Ædnan marks . . . a truth-seeking and reparational literature that is becoming part of a global vernacular.

Translation is a give and take—whether translating poetry or history, the questions of how and what are determined by the mode. In the following essay, Linnea Gradin discusses Linnea Axelsson’s Ædnan and its translation by Saskia Vogel, an epic poem detailing Sweden’s colonial history in the Sápmi region, the dislocation and cultural erasure of the Sámi, and the effects thereof upon culture and lineages. In an astute and personal analysis, Gradin calls for Sweden to reckon with its past.

In October 2024, the twenty-five finalists were announced for The National Book Award, an award spotlighting some of the most groundbreaking literature of the year and one of the biggest accolades in the English publishing scene. Amongst the five chosen finalists in the Translated Literature category was Linnea Axelsson’s Ædnan, an epic poem originally published in Swedish and Northern Sámi in 2018, now in Saskia Vogel’s translation.

Following two Sámi families over the course of the twentieth century and into the twenty-first, Ædnan explores the dislocation and cultural erasure of the Sámi, traditionally semi-nomadic reindeer keepers who live in Sápmi, a region that spans “from the forest snow to / the windswept shore” in the north of Norway, Sweden, Finland, and parts of Russia. At the outset of the novel, we meet Ber-Joná, Ristin, and their sons Aslat and Nila at Lake Gobmejávri, close to the point where Sweden, Finland, and Norway meet. They are moving their reindeer herd across a familiar landscape, guided by a knowledge passed down through the generations:

We heard
heartbeats in the ground

Faint
beneath the inherited
migration paths

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The Burden of Bearing Witness: In Conversation with Burmese Poets

The possibility of a non-political Burmese literature gaining a foothold was brought to a halt overnight by the military's February 2021 coup.

In the following essay, Charlie Robertshaw analyses the influence of Myanmar’s civil war on Burmese poetry, interrogating the expectation for writers and poets to bear “witness” to atrocities. Robertshaw concludes the essay in dialogue with eight Burmese poets, discussing the advent of the internet, gender and sexuality, and censorship in Myanmar’s literary scene. 

For a more detailed historical overview of Burmese poetry, Robertshaw recommends Ruth Padel’s preface and Zeyar Lynn’s introduction to Bones Will Crow: An Anthology of Burmese Poetry, selections of which have been published in Asymptote.

No one
bears witness for the
witness.

— Paul Celan (“Aschenglorie/Ashglory.” Trans. Pierre Joris, 1942) 

Are you still a writer if you don’t publish? Are you still a writer if you keep your writing locked in a drawer and only show it to people you trust? Are you still a writer if you destroy every word you write?

— Eula Biss (“The Price of Poetry.” The Massachusetts Review 42.1 (2001): 9-11)

 For Burmese poets, to be able to fly the little kite ‘poetry’ high in the sky, they must start from very far away.  

— Anonymous Burmese poet (personal interview, 2022)

The shock of Myanmar’s 2021 military coup has faded and global media attention has waned, but within the country, economic turmoil, forced recruitment, and the junta’s atrocities persist. As part of an ongoing campaign to intimidate, disgust, and dishearten onlookers, in October 2024 soldiers displayed the heads and limbs of dismembered civilians on stakes outside Si Par village, Budalin township, Sagaing division. Even recounting these atrocities provokes conflicting impulses—to “look” or to “look away”—and in the background, the longstanding ethical question, particularly prominent today as the the Gazan genocide is essentially livestreamed: what responsibility do we have to witness the suffering of others?

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Life is Like a Box of Golgappas: On Transcultural Translations

“Universality,” for interpretations of US products around the world, may also mean “unavoidable.”

Translators tend to like puzzles. Problem solving between languages is the definition of the trade, but what of the deeper, more invisible quandaries of culture and context? In this essay, Sam Bowden takes a look at two works that seem inextricable from the cultures of their origin—Lin-Manuel Miranda’s musical Hamilton and Rober Zemeckis’s 1994 dramedy, Forrest Gump—as well as their respective international adaptations into German and Hindi, to investigate the various methodologies and techniques utilized in fitting these quintessentially US productions for new audiences.

One of the translator’s greatest challenges lies at a level deeper than language: instead, it is rooted in the countless cultural and historical contexts which consciously and unconsciously inform a given work. Since language is inextricable from the culture and history within which it is made, translational processes often prove more complex than simply replacing words, rhymes, characters, and themes. Source-cultural conditions and consciousnesses can shape a text in structurally embedded ways that go far beyond its linguistic surface.

Speaking from the United States, I am well aware of the extent to which my country’s culture and history—one could even call it mythology—have deeply shaped the literary narratives it produces and exports on a massive scale. When American stories circulate through the world-system, the result can be curious to study: these are narratives visibly shaped by a suddenly-invisible context. How do translators maneuver around this? READ MORE…

Knausgaard Summons the Devil: On the Global Novel

But “what if,” asks Knausgaard, “Bellori’s ideas had won through, and Newton’s had sunk into oblivion? We’d now be living in a different world.”

In the following essay, Elisa Sotgiu considers the latest fiction series by Karl Ove Knausgaard, a Norwegian novelist who rose to global fame for his groundbreaking and controversial autobiographical saga My Struggle. Below, Sotgiu examines Knausgaard’s positioning in the literary canon, the critical reception of his novels, and the warped reflection of our world lurking beneath the characteristic mundanity of his oeuvre.

Like all famous authors of the past half century or so, Karl Ove Knausgaard is routinely asked about his creative process. He always replies with characteristic understatement, maintaining that he hardly knows what he’s doing when he sits down to write. He has no plan to speak of and does not make drafts or even sketch a plot; he simply starts with a rough idea of a situation or a character and follows it until it develops into something interesting. To be sure, the method is not conducive to brevity, and since as a rule he does not delete or substantially revise anything, his books tend to leaven into multi-volume series. His new cycle of novels, which started with The Morning Star (published as Morgenstjernen in Norway in 2020, and in English translation in 2021), was supposed to be a trilogy, but as of October 2024 five lengthy volumes have already been completed, with one more in the making.

It is probably this reckless expansiveness, however, that lends Knausgaard’s writing its inherent curiosity, its compelling tension. Anything can happen at any moment on the page; both reader and author are figuring it out together. In a literary world where novels are published on the basis of their polished pitches and synopses, Knausgaard’s liberty to send three pages a day of an undefined project to his editor (Geir Gulliksen at Forlaget Oktober) and have them published as they are is nothing short of miraculous. The resulting impression of open-endedness and unfiltered immediacy prompted some, at the time when Knausgaard’s autobiographical series My Struggle (Min kamp, 2009-2011, translated into the English by Don Bartlett in 2012) was galvanizing United States American and United Kingdom writers of autofiction to declare that the author’s humdrum confessional style was the literary counterpart of social media exposure. Similarly, the sprouting and shifting form of the Morning Star cycle could be considered apt to the era of ever-growing, unmediated Wattpad novels, more so than all the conventional stories that have been plucked from self-publishing platforms, neatly packaged, and endowed with an ISBN.

Knausgaard’s books are original, even ground-breaking, but they do not appear so at first. In fact, it is when Knausgaard becomes aware of their potential novelty, and embraces it, that the best outcomes are achieved. This is what happened in Book Two of My Struggle, when Knausgaard realized that he was not writing a novel with a beginning, climax, and ending, and decided instead to devise his own formal rules. And it has happened again with the third volume of his new series, titled Det tredje riket and now published in Martin Aitken’s English translation as The Third Realm by Penguin Press. What Knausgaard has recognized in The Third Realm is that something unexpected has emerged from his free flow of words. In the first interviews he gave after the publication of The Morning Star, Knausgaard had claimed that his initial idea for the novel was simply to have a gallery of different characters react to the presence of something unknown, a new star. But as in a psychoanalysis session, his unmeditated writing brought to the surface all the things that have been repressed in the polite republic of (global) letters. Within an international literary field where progressive social commentary is the prevalent mode of narration, Knausgaard conjures up hellish creatures, the after-world, religious horror, the politically sinister, and the Devil himself.

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Michele Mari’s “Obscene Excess” of the Literary

For [Mari's characters], collecting signifies a dependency on nostalgia and memory, all of which coexist with each individual object.

We all love our books, but at what point does that love become reductive—or even dangerous? Italian writer Michele Mari weaves elements of materialist obsession into his fictions, describing how one’s attachment to literature can create falsifications, egomaniacal delusions, and objectifications of the people around us. In this following essay, Francesca Mancino takes a close look at Mari’s You, Bleeding Childhood and the recently published Verdigris, tracing their narratives in their manifestations of literary greed.

In the threaded lines that clutter all but the gutters of his works, Michele Mari comes close to Becca Rothfeld’s fantasy of excess, as detailed in her essay, “More Is More.” There, she writes, “I dream of a house stuffed floor to ceiling; rooms so overfull they prevent entry; too many books for the shelves; fictions brimming with facts but, more importantly, flush with form; long tomes in too many volumes; sentences that swerve on for pages; clauses like jewels strung onto necklaces. . .” In both the collection You, Bleeding Childhood (2023) and the novel Verdigris (2024), translated into English by Brian Robert Moore, there is a feeling that the text cannot contain the objects described. It is as if the words command a vaster space than a page can allow for.

Mari’s work toes the line between the wonder and the obscenity of excess; in both You, Bleeding Childhood and Verdigris, the author presses his readers to think about its many forms and their respective limits. Reflected in his writing style, one could almost say that there is too much in Mari’s books—too many literary objects, household items, convoluted adjectives, coveted authors, and blended dialects. In Verdigris, the walls of a home have almost no free space because “everywhere has gradually been overrun by objects and signs drawn on paper, when not by symbols traced directly onto the plaster. Anyone walking into that room would have the impression of a random and compulsive clutter, as though owing to a kind of horror vacui.” The narrator, Michelino, reminds the reader that the objects are not arbitrary, since he and Felice, the house’s owner, share an intimate knowledge of “every single element” tacked onto its surfaces. READ MORE…