Essays

How Do We Remember Translators? The Many Lives of Barbara Bray

June 11, 2020  |  in Essays  |  by Nathan H. Dize

There must be a way of acknowledging the care that Bray brought to her translations while simultaneously reckoning with their faults.

Barbara Bray was a British translator and recipient of the PEN Translation Prize in 1986. In addition to having translated leading French authors of her time, including Marguerite Duras, Julia Kristeva, and the correspondence of George Sand, she also translated works by two renowned female Guadeloupian writers: Simone Schwarz-Bart and Maryse Condé. Though her work has undergone criticism—notably by Condé’s husband and translator, Richard Philcox in an recent interview with us at Asymptote—the importance of her legacy and contributions to global literature, as Nathan H. Dize proposes in the following essay, should not be undermined. 

In late December, I decided to go browsing at a used bookstore outside of Nashville to take a much-needed break from writing my dissertation. There are few things in this world more comforting than perusing the spines of books, never knowing what you might stumble upon. A few minutes into my trip, I found a hardcover copy of Maryse Condé’s Segu, translated by the late Barbara Bray. The dust jacket was pristine and its cover depicted a dying African man surrounded by his family beneath a pulpy font. I instantly knew that I had to buy it, having recently talked about the novel’s translator with a friend. Unfortunately, Barbara Bray’s name appears nowhere on the cover of Segu—not on its first edition or any subsequent editions—which led me to wonder, how do we remember translators when they are gone? What becomes of the many lives they’ve lived through the words of others? Since that day in the warehouse-sized bookstore in Middle Tennessee, I’ve considered how Bray’s translations of Maryse Condé and Simone Schwarz-Bart, Guadeloupe’s most prolific writers, might help us to remember her life and her contribution to Caribbean literature in translation.

***

Barbara Bray (née Jacobs) was born along with her identical twin, Olive, on November 24, 1924 in Maida Vale, not far from Regent’s Park in London. She was educated close to Maida Vale at the Preston Manor Grammar School in Brent and later studied English, French, and Italian at Girton College, Cambridge. After her university studies, Barbara married John Bray, a former Royal Air Force pilot, and they went to live together in Egypt, where Barbara took a position as an English teacher at the University of Alexandria in Cairo. In 1953, the couple moved back to London, where Barbara began a new job as a script editor for the BBC. In his obituary for Barbara Bray in the Journal of Beckett Studies, John Knowlson recalls conversations with Bray about her time at the BBC, when she and other producers had to fight with BBC executives and department heads to air avant-garde radio plays and programs, such as Harold Pinter’s radio plays. Three years before Barbara Bray left the BCC in 1961, her husband John died in a car accident, leaving her widowed and tasked with raising their two daughters, Francesca and Julia. After John Bray’s passing, Barbara met Samuel Beckett and the two began a multi-decade love affair in Paris that coincided with Bray’s entrée into the world of translation. READ MORE…

The Circumference of Love’s Primal Language in Ghérasim Luca’s La Fin du monde

June 10, 2020  |  in Essays  |  by Jared Fagen

Love for Luca is not an ideal, but a configuration under constant scrutiny and forever reinvented (or misconfigured).

The legacy of Romanian surrealist poet Ghérasim Luca is his singular style: ferocious in desire, elaborate in theory, and fraught with the contradictions and impossibilities of translating human emotion into language. In the following essay, Jared Fagen situates Luca in his rightful place within the Surrealist canon in a comprehensive and discerning study of his love poem, La Fin du monde: Prendre corps.

The heart has its reasons of which reason knows nothing.
—Pascal

Ghérasim Luca’s La Fin du monde: Prendre corps (The End of the World: To Embody) deserves a place within any discussion of the surrealist love poem. Indeed, in the spirit of Pierre Reverdy’s contradictory conjoining of objects (following Lautréamont’s “dissecting-table of a sewing-machine and an umbrella”), the chance amorous encounters of André Breton’s Nadja, and the startling, ambiguous juxtapositions of Robert Desnos’s Liberté ou l’amour! (Liberty or Love!), a resemblance between the French treatment of love and Luca’s own handling can be undoubtedly determined. But for all the impassioned intensity, violent eroticism, and revolutionary fervor it shares in common with the works of such surrealist masters, Luca’s poem can also rightfully be situated—like the poet himself—just outside this conversation, on the fringes, or raised perhaps after its conclusion, in the exhaustion and wake of interpretation.

A founder and member of the short-lived Romanian circle (1940–1947), with Gellu Naum, Dolfi Trost, Paul Păun, and Virgil Teodorescu, Luca and his contributions to surrealist aesthetics are distinct precisely because of the tradition from which they spring (and disrupt) and the origins they seek to restore. This subtle yet significant variation of love between Luca and the French surrealists relies primarily upon a deviation of linguistic usage: despite the spirit, a rift (or departure) can be discerned on the surface—the body—of La Fin du monde; one in which love is performed by a peculiar operation of language that is as native as it is natal, as in place as it is apart. “If I am speaking only the language I have been taught,” writes Breton in L’amour fou (Mad Love), “what will ever serve as a signal that we should listen to the voice of unreason, claiming that tomorrow will be other, that it is entirely and mysteriously separated from yesterday?” For Luca, the question is fundamental to his own poetic project, yet is itself futile: “Putting aside the precariousness of man’s existence, his rudimentary biology leaning towards the reactionary, the funereal, with the vague and progress-inducing hope that everything will be solved tomorrow, when I know that this very tomorrow will always be late in arriving, because any tendency to surpass and shatter our own limits is prohibited because of our good sense, because of our modesty and rationalism.”

These two quotes reveal an interesting disparity between an amorous poetic language in service to stifling the world of reason in order to eclipse and transform it, and an amorous poetic language whose endeavor to seek respite or refuge from the progressive world results in its anguished expression. This latter point is critical to our experience of Luca’s poem. For Breton, surrealist love offers possibility, optimism, hope: the perpetual pursuit, possession, and renewal of love’s meeting as if—like the penultimate poem in his L’air de l’eau professes—“Toujours pour la première fois” (“Always for the first time”). For Luca, love is a construct already narrativized, or “ready-made,” always despairing of the revolutionary freedom it purports yet ultimately fails to fully achieve. Like Antonin Artaud’s Van Gogh, the “I” of Luca’s La Fin du monde is suicided by society, discharging its lascivious behaviors within “the myth of reality itself,” a reality that is “terribly superior to all history, to all fable, to all divinity, to all surreality.” READ MORE…

Land / Water: A Chronicle of Vietnamese as a Diasporic Condition

May 27, 2020  |  in Essays  |  by Maya Nguyen

There can be no firm diasporic life. Only affirmation of the un-firm: the resolution of irresolution between one home and another.

The journey that a language takes to arrive at us is often unimaginably intricate, with all the marks of history, people, and land upon it. In the following essay, gorgeous with lyricism and intimate with the facts and ideas of past and present, Maya Nguen takes us through the emotional and physical cartography of Vietnam and its language, and how such structures reverberate against the ever-mutable definitions of identity, personhood, and home.

In the beginning is a creation myth.
Âu Cơ meets Lạc Long Quân where mountain meets sea.
They form a bond and Âu Cơ bears an egg sac with a hundred children.
At the core of their bond with one another is another bond of one with the mountain and the other with the sea. So it came to be that fifty children followed Âu Cơ for the mountain whence she came and fifty followed Lạc Long Quân for the sea whence he came. And as Âu Cơ calls for land and Lạc Long Quân calls for water their children come to call a country
land  water
đất   nước ¹
 where land begins at the edge of the water that starts at the end of the land: is a shore that holds the country in the crossing between one word and another: between 越南 & Indochine Française & Việt Nam & Vietnam
the Vietnamese language emerges at the border
thoroughly other & utterly ones own
& defined by a border endures
Diasporic
& Pure

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In prehistory: Austroasiatic tribes living in the Red River Delta (today’s Northern Vietnam) speak a Proto-Viet language belonging to the Mon-Khmer language family.

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Beginning in 111 BC: Colonization by the Chinese empire for eleven centuries to follow. Classical Chinese is imposed as the written language of the government elite, forming the basis of politics, science, and literature. Proto-Viet continues to be spoken, and its speech, to be influenced by Classical Chinese.

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Beginning in the tenth century: Independence from the Chinese won by King Ngô Quyền at the shores of Bạch Đằng River. After a millennium of foreign occupation without a formal writing system of its own, independent Vietnam continues as before: with Classical Chinese at its helm.

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Beginning in the thirteenth century: A vernacular written script called Chữ Nôm (lit. “southern characters”) is developed on the basis of Classical Chinese to record Vietnamese folk music and poetry. Considered as the pillar of Vietnamese literature, Truyện Kiều (Tale of Kieu) by Nguyễn Du is written in Chữ Nôm. For this script, Chinese characters are naturalized to fit the Vietnamese spoken language, which itself includes Chinese words naturalized into Vietnamese. “Southern characters” in Chữ Nôm: 𡨸喃. “Southern characters” in Classical Chinese: 字南. 𡨸喃 is taught in reference to 字南. 𡨸喃 exists alongside 字南: forming a pillar: a porous border. READ MORE…

City of Signs, Empire of Signs

May 18, 2020  |  in Essays  |  by Xiao Yue Shan

[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…

“The long journey into darkness”: I.D. Sîrbu, an Unusual Case

May 6, 2020  |  in Essays  |  by Andreea Scridon

He called himself “a leper,” and had the courage to remain so for his entire, unlucky life, in the interest of us future readers.

Writing has always been a refuge of resistance for those living under oppressive political regimes, such as under the Romanian dictator, Nicolae Ceaușescu. Often, such writing creates a movement, a group whose literature has much in common, emblematic of the particular circumstances of its birth. In Romania, this was “desk drawer literature.” Yet, of course, writers within such movements also retain their individuality—and some more so than others. Whilst many authors of Romanian dissident literature exiled themselves in other European countries or the USA, I.D. Sîrbu remained in his native country. Little known in the English-speaking world, Sîrbu was a prolific, versatile, and unique writer of plays, short stories, and novels. In the following essay, Andreea Scridon, whose translations of Sîrbu’s selected short stories are forthcoming with AB Press, discusses his life, work, and fascinating singularity.

The phenomenon of subversive literature, either containing subversive content or written in subversive circumstances, is characteristic of twentieth-century Eastern Europe. In a nightmare that nobody predicted would ever end, writing continued to represent a flame in the cavern, a stubborn desire to keep actively participating in life, despite the forced degradation of the spirit by the regime in power. Romania’s dictator, Nicolae Ceaușescu, astutely aware of literature’s power of influence, issued a statement summarizing the attitude of the time: “It is to be understood, comrades, that we are the partisans, from the beginning to the end, of a MILITANT literature and we do not even conceive another kind of literature.”

It was in this context that “desk drawer literature” was born: literary work that was written for its “integrity,” as Solzhenitsyn puts it, and not for the ego boost of being published. Names that have now become iconic are those of writers lucky enough to publish in “the Free World”: Solzhenitsyn himself, Pasternak, and Milosz, to name a few. In Romania, too, those who wrote in exile had the great luck of enjoying freedom to publish successfully, in France and the USA, like Emil Cioran and Mircea Eliade, respectively. Other important names of Romanian dissident literature are Nicolae Steinhardt, Constantin Noica, and Paul Goma (who died just a few weeks ago from COVID-19 in Paris). All of these writers spent the majority of their lives either in jail or outside the borders of their home country, and stand out as mirific models in comparison to those that disappointed in reality: the many authors who claimed to have produced subversive writing and ultimately ended up not publishing anything well after the 1989 Revolution, or, similarly, those who only wrote against the communist regime after it had fallen and therefore no longer represented concrete danger. It must be noted that some suggest this perception is a myth intended to continue the work of marginalizing authors. It is difficult to define a figure that would suffice as “enough,” given the circumstances and various adjacent factors. READ MORE…

Sa’di’s Golestan: Rezvani’s New Translation Withstands a Foregone Conclusion

May 4, 2020  |  in Essays  |  by Siavash Saadlou

He is an exemplar of the intuitive translator—a translator whose wealth of experience allows him to sift through countless lexical choices . . .

In comparing various translations of the same text, one considers several factors—amongst them: accuracy, consistency, and the ease in which the secondary text reads in its newfound state. New translations of classic texts are further expected to provide knowledge and profundity that other extant translations missed. The writings of Persian poet Sa’di are intimately known and cherished in his original language, but its multiple iterations in English have each developed separate and, at times, misleading voices. In this following essay, writer and translator Siavash Saadlou discusses Mahmoud Rezvani’s new translation of Sa’di’s timeless Golestan, and how Rezvani’s insight into the book and his aptitude for translation have allowed his work to rise above its predecessors.

photo_2020-04-26_00.18.23.jpeg

Yet Sa’di loved the race of men,—
No churl, immured in cave or den
In bower and hall, he wants them all,
Nor can dispense
With Persia for his audience;
They must give ear,
Grow red with joy and white with fear;
But he has no companion;
Come ten, or come a million,
Good Sa’di dwells alone.

—Ralph Waldo Emerson

Mahmoud Rezvani’s new translation of Sa’di’s Golestan—a thirteenth-century literary lighthouse best known for its creative composition, moralistic maxims, and lush language—challenges the notion suggesting that fidelity and beauty are mutually exclusive in literary translation. When Rezvani, now in his mid-sixties, proposed the idea for the first time, the literati in Iran thought it “preposterous” and “impossible.” Their deeply held cynicism was derived in part from Golestan’s ornate Persian, mixed with bombastic Arabic and Qur’anic allusions, that render its prose and poetry extraordinarily labyrinthine. It also stemmed from Sa’di’s shrewd use of ambiguities and amphibologies as well as heteronyms and homographs throughout the work; and Sa’di’s rhymed prose (Saj’)—which can be divided into three categories: parallel, symmetrical, and lopsided—made the task ahead all the more formidable. Choosing le mot juste was yet another major hurdle to overcome. Sa’di was, after all, a writer best known for his impeccable, inimitable turn of phrase. His command over both Persian and Arabic was beyond compare; in fact, Sa’di was as recognized for his mastery of language as Hafiz was for his consummate ambiguity. The difficulty, therefore, lay in translating Sa’di’s wide palette of vocabularies as well as the supremely intriguing juxtaposition of images and ideas. Then there was the musicality which, though often ignored in Western translations, is the lifeblood of classical Persian literature. It is understandable, then, that it took Rezvani years to pluck up the courage to even consider translating Golestan and ten years to complete the endeavor. READ MORE…

Living in the Ideal City: Fragments in the Form of Vision

April 22, 2020  |  in Essays, Translations  |  by Franca Mancinelli

Before this city is scattered or rises like a curtain over the void. Keep living in it, believing in this space, stay.

Franca Mancinelli (b. 1981) is one of the leading poets of her generation and has received several important prizes in Italy. I have had the pleasure of translating all of her published poetry to date: her prose poems in The Little Book of Passage (The Bitter Oleander Press, 2018) and her verse poetry in At an Hour’s Sleep from Here (The Bitter Oleander Press, 2019). Her writing is cherished by readers because of the way she grapples with wounds, losses, and what she has called “fault lines”—sometimes personal in origin, sometimes not. By writing, she often seeks to transform these negative events or situations into something potentially affirmative. The title of her new book of poems, Tutti gli occhi che ho aperto, which is forthcoming in September at Marcos y Marcos, comes from a line in one of her poems that expresses this new possibility of vision: “All the eyes that I have opened are branches I have lost.” 

Over the years, Mancinelli has also written compelling personal essays. Published in anthologies and journals, these texts often evoke her hometown of Fano or meditate on works of art. Such is the case with “Living in the Ideal City: Fragments in the Form of Vision.” Mancinelli bases her text on a fifteenth-century Italian painting that is found in Urbino at the National Gallery. The painting represents an “ideal city” from which all, or nearly all, the inhabitants seem to have fled, arguably because of some invasion or plague-like disaster. Her text is a kind of reverie on this painting: its architecture, its empty city square and buildings. It raises the question of stepping into the painting, of having “the courage to cross the threshold, [to] enter the darkness, hollow and round like a belly that has taken you back into itself.”

—John Taylor

It emerges when I close my eyes. As clearly as an island suddenly appearing beyond the haze and the mist on the horizon. You see it and can only believe your eyes even if you know you are daydreaming. It happens every time in a different light, as if that square and those streets were the setting of a story. Perhaps only the ghost of a voice that has taken a breath, a gust skimming over the cobblestones, whirlwinding dust across the space, beating lightly on the windows like a bird that has lost its flock.

With sure footsteps, I was heading towards the half-open door. That of the large pagoda a magic spell had brought to a stop at the center of this gently drawn desert. I was moving forward over the large, ash- and sand-colored marble slabs. I could not take my eyes off the geometry seemingly guiding me to the center, like a rolling marble that gathers speed, approaching the hole where it must fall. The darkness beyond the door and a growing fear could have gripped my body and kept me from moving, but it was impossible: my steps continued towards the center while my terror was blooming like a black flower. The door might have opened slowly, then widely, to the breath of the void barely covered by the constructions that now seemed made of cards. They have been aligned in a lukewarm light, but, as you see, they cannot halt the fathomless blackness pressing outwards from the windows and the half-open doors. If you enter the pagoda you sink into the center of the universe, in an endless fall. The beast looks at you, awaits you, pretending to sleep with its hollow eyes: six large square pupils in a clear mellow sky that tells you not to believe in the darkness, not to be afraid. Come to the center; enter. You can imitate a childhood game and jump only on the light or the dark slabs. Precisely, calibrating each movement as if your life depended on it. With such concentration, obediently, you can advance to the foot of the staircase. Now you’re there, standing in front of the dark crack. You have gathered all the soft light of this scene; you have the balmy sun concealed by buildings but warm and sure, as in a late morning without school. You can see the pagoda slowly turning on its axis like a carousel without horses and without music, so slowly that it seems almost motionless; yet it rotates—of this you are sure—rotates like the earth. At the top, the almost invisible thread supporting it could lift it up again, restoring its airy foundations. READ MORE…

Au Diable Vauvert: the French publishing house championing translation

April 6, 2020  |  in Essays  |  by Alexander Dickow

Au Diable Vauvert ought to be a model for all American publishers of speculative fiction . . .

Au Diable Vauvert is a French publishing house, founded in 2000 in the Camargue in the South of France. Its mission has always been to widen the concept of literary genre and to champion the translation of emerging voices in pop culture. In this essay, Alexander Dickow introduces us to Au Diable Vauvert’s impressive history of translations, as well as discussing his own experience of their writers-in-residency programme. 

There I was, translating the inchoate into sentences amongst the black bulls and white horses of the Petite Camargue. Here I was, watching the mosquitos drink my hands dry, admiring the rows of cypress trees and bent grapevines. And then came coronavirus, and I had to find some way back to Blacksburg, Virginia, through the crowded train stations and the petri-dish airports.

But as Magritte wrote (more or less), ceci n’est pas un journal de confinement: no need to dread a deluge of pandemic-inspired prattle (there’s only a trickle of that here), for I intend instead to pay homage to an intrepid publisher, Au Diable Vauvert. The name comes from the identical expression, which in French means something close to “in the middle of nowhere.” Indeed, this house is located in La Laune, a mere cluster of houses ten minutes beyond the town of Vauvert, between Arles and Nîmes. It’s a strange location for a publishing house: a mostly rural and right-wing community where the publishing house’s founder Marion Mazauric’s left-wing intellectual background stands out. But Marion stands out anywhere: she’s a force of nature, which brought her the moniker “The Red Tigress” as a student in the 1970s. READ MORE…

Writing Orang-orang Oetimu, Writing Wounds

March 26, 2020  |  in Essays  |  by Felix K. Nesi and Lara Norgaard

Once I managed to accept that those stories had been invented, I started to enjoy writing. When else would I be allowed to lie to people like that?

Two years ago, in 2018, a book by a little-known author won the Jakarta Arts Council annual award for best novel and became one of the most widely discussed texts in contemporary Indonesian literary circles.

Orang-orang Oetimu (People of Oetimu) by Felix K. Nesi is a portrait of a small fictional town on the island of Timor in eastern Indonesia. The book clearly stands out for its satirical wit, cyclical structure, and cohesive navigation of myriad perspectives. However, also remarkable is the way in which Nesi – himself originally from Timor—depicts the province of East Nusa Tenggara, a peripheral region that is seldom represented in Indonesian literature. His is a humorous yet fully heartfelt depiction of life in the context of pervasive violence in Timor. From 1974 to 1998, the Revolutionary Front for an Independent East Timor (Fretilin) led a fight for East Timorese independence, and the Indonesian state in Jakarta attempted to crush the separatist movement at all costs, committing gross violations of human rights against members of the revolutionary movement and civilians alike. In representing the reality of Timor, Nesi also exposes political and social ills from across the Indonesian archipelago.

Today, Nesi continues to command attention in Indonesia as one of the country’s emerging literary voices. In the first weeks of 2020, the author spoke on his process for writing Orang-orang Oetimu in Yogyakarta, a university city on the island of Java. He began by expressing the motivations behind writing one of his characters: Laura, a young woman who, in the novel, is kidnapped, separated from her parents, detained without trial, tortured and abused, before finally escaping into the forest and stumbling upon a small kampung. From Nesi’s powerful, personal anecdote on Laura’s character arose a reflection on the main concerns embedded in his novel: trauma, both personal and collective; politics of identity and representation within Indonesia; and the simultaneous power and futility of storytelling. The following translation of the essay he read aloud acts both as an important exploration of those themes and as an introduction to the work of this compelling new voice in Indonesian literature. READ MORE…

Róbert Gál’s Multi-Instrumental Compositions

March 25, 2020  |  in Essays  |  by Seth Rogoff

For Gál, the failure of language to hold the social fabric together opens up something new at its frayed end . . .

Róbert Gál is a Prague-based Slovakian writer. Known for his aphorisms and innovative narrative forms, his work is playful, philosophical, and interrogates the limits of language and communication. In this essay, Seth Rogoff examines the English translations of his work. 

What to make of an author who distrusts language, who questions the necessity or the ability to communicate? These might be the central questions one faces when approaching the works of the writer Róbert Gál. Two recent translations from Slovak, Agnomia (Dalkey Archive, 2018) and Naked Thoughts (Black Sun Lit, 2019), bring the total number of Gál’s books available to English readers to four. Naked Thoughts is a continuation of the aphoristic form Gál demonstrates in his first two English editions, Signs and Symptoms (Twisted Spoon, 2003) and On Wing (Dalkey Archive, 2015). Agnomia is a departure among these titles—it consists of a 79-page prose fragment, narrated in one unbroken paragraph. The slimness of these four volumes only emphasizes their literary and philosophical weight. Gál’s project is an ambitious one. He builds his literary oeuvre on a fundamentally unstable foundation: a language that is continuously breaking down in varying ways. This breakdown puts pressure on a whole host of social pillars, like truth, reason, progress, purpose, and meaning. On the one hand, such an assault on the stitches that hold society together leads, in Gál’s work, to isolation and desperation, eventually pushing toward death—and the motif or theme of death hangs low over these works. At the same time, for Gál the failure of language to hold the social fabric together opens up something new at its frayed end, new possibilities for a kind of truth that lies below or alongside “Truth,” for an understanding that is overshadowed by reason, and for an even deeper type of communication that is prevented by quotidian language games. READ MORE…

The 2020 Booker International Longlist

March 2, 2020  |  in Essays, News  |  by Barbara Halla

This year the specter of violence, visceral brutality, and even hauntings loom large.

Every year, the prestigious Booker International Prize is always announced to a crowd of critics, writers, and readers around the world with much aplomb, resulting in great celebration, some dissatisfaction, and occasional puzzlement. Here at Asymptote, we’re presenting a take by our in-house Booker-specialist Barbara Halla, who tackles the longlist with the expert curiosity and knowledge of a reader with voracious taste, in place of the usual blurbs and bylines, and additionally questioning what the Booker International means. If you too are perusing the longlist in hunt for your next read, let this be your (atypical) guide.

I tend to dread reading the Booker wrap-ups that sprout immediately after the longlist has been announced. The thing is, most critics and bloggers have not read the majority of the list, which means that the articles are at best summaries of pre-existing blurbs or reviews. Plus, this is my third year covering the Booker International, and I was equally apprehensive about finding a new way to spin the following main acts that now compose the usual post-Booker script: 1) the list is very Eurocentric (which says more about the state of the publishing world than the judges’ tastes); 2) someone, usually The Guardian, will mention that the longlist is dominated by female writers, although the split is around seven to six, which reminds me of that untraceable paper arguing that when a particular setting achieves nominal equality, that is often seen as supremacy; and 3) indie presses are killing it, which they absolutely are because since 2016, they have deservedly taken over the Booker, from longlist to winner.

I don’t mean to trivialize the concerns listed above, especially in regards to the list’s Eurocentrism. Truth is, we talk a lot about the unbearable whiteness of the publishing world, but in writings that discuss the Booker, at least, we rarely dig deeper than issues of linguistic homogeneity and the dominance of literatures from certain regions. For instance: yes, three of the four winners of the International have been women, including all four translators, but how many of them have been translators of color? To my understanding, that number is exactly zero. How many translators of color have even been longlisted? The Booker does not publish the list of titles submitted for consideration, but if it did, I am sure we would notice the same predominance of white voices and white translators. I know it is easier said than done, considering how hard it is to sell translated fiction to the public in the first place, but if we actually want to tilt the axis away from the western literary canon, the most important thing we can do is support and highlight the work of translators of color who most likely have a deeper understanding of the literatures that so far continue to elude not just prizes, but the market in its entirety. READ MORE…

The Power of Bad Taste: Tokarczuk and ‘Another Person’

February 26, 2020  |  in Essays  |  by Kenan Efendic

The world in which Polish literature giants preferred taste to glory is about to vanish.

The controversial decision to award the 2019 Nobel Prize in Literature to Austrian writer Peter Handke sparked much criticism of the Swedish Academy’s choice. Due to the postponement of the 2018 ceremony, Handke was awarded alongside the 2018 laureate, Polish author, activist, and committed proponent of tolerance, Olga Tokarczuk. Handke’s win was widely denounced around the world, and especially in the Balkans, because of his support for Slobodan Milošević. Whilst Tokarczuk’s win was lauded, many Bosnian writers and journalists, all genocide survivors, expressed disappointment in both her acceptance of the prize in his presence and, above all, in her silence. In this essay, Bosnian writer Kenan Efendić discusses Tokarczuk’s position in this Nobel controversy and considers the writer’s role in speaking out against injustice. 

In the poem “The Power of Taste,” Polish poet Zbigniew Herbert disassembles and simplifies the intellectual ethics of serving a regime and pandering to the majority. This master of irony cut down the whole dialectics of intellectual autonomy, higher goals, comfort, and ethics—to a matter of taste.

The poem is dedicated to Izydora Dąmbska, a philosopher and professor, whose scientific and academic career would be marked and obstructed by her decision not to accept the Marxist religion and to demand the autonomy of teaching philosophy in (then) communist Poland. This happened twice: first, immediately after WWII when the country was de facto ruled by the Soviets; second, in the 1960s, when the home-brewed communist elite had already come into power. Another typical story from the totalitarian universe of the twentieth century by its form—yet a particular and unique act when measured by the courage and taste of a personal decision. READ MORE…

Asymptote at the Movies: Mishima: A Life in Four Chapters

February 19, 2020  |  in Asymptote at the Movies, Essays  |  by Rachel Allen, Sarah Moore, and Xiao Yue Shan

Kicking off a new monthly column, our blog editors discuss Paul Schrader's visions of Yukio Mishima.

Despite a good deal of justifiable hysteria concerning the survival of print literature in the age of online publishing, new media, and a ruthless attention economy, it seems that the words of Umberto Eco have proven to be withstanding: the book will never die. The text has only become more malleable and diverse as new platforms are granted to it; literature’s performance is the same as that of a drop of paint in a glass of water—the entirety is invariably adopted into its presence. As devotees of the book, however, we at Asymptote found ourselves engaged by the artform that seems to lend itself particularly to the cooperation with literature: film. So, we present the debut of Asymptote at the Movies, in which we discuss cinematic adaptations of our favourite translated works and authors from the lens of readers, to discern and investigate that other enigmatic process of translation, that from the text to the screen.

Our first film is Paul Schrader’s masterful Mishima: A Life in Four Chapters, an uncompromising and transcendent film that ideates scenes from the Japanese author’s life in juxtaposition to three of his novels: The Temple of the Golden Pavilion, Kyoko’s House, and Runaway Horses. Below, the blog editors talk about Yukio Mishima’s authorial presence in cinema, the literality of images, and the sensuality and emotionality of film’s structural elements.

Xiao Yue Shan (XYS): In a 1966 interview, Yukio Mishima quotes the pivotal line from Hagakure, the spiritual guide for samurai: “The way of the samurai is found in death.” He committed suicide four years later, after a lifetime under its fantastic thrall, leaving behind a legacy of language that dreamed in equal ecstasy of death; as a longtime reader of his work, I’m convinced that he intended his existence to be triumphantly underscored by this violent and dramatic end, and Paul Schrader evidently feels the same way. Of the many axioms that Mishima lived and wrote—beauty, purity, honour, truth—Schrader situates the author’s inveterate obsession with death as the ancestor of his work and life, and the suicide as the culmination of a lifetime of justification. So it is that he combines scenes from three of Mishima’s novels that delves most deeply into the psychology of devoted self-obliteration. I’d like to start by talking broadly about this film’s narrative, and as to what you both thought of the director’s Pirandellian choice, to render the author indistinguishable from his characters within such a fluid account, in which the fiction bleeds seamlessly into vérité.

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Other Worlds: Engaging Rajko Grlić (Part II)

February 6, 2020  |  in Essays  |  by Ellen Elias-Bursać

At the airport, Honorio confesses to his wife that he has neither the strength nor the enthusiasm for new revolutions.

This week, the Asymptote blog is excited to share a special two-part engagement with Croatian filmmaker Rajko Grlić. Yesterday in Part I, we featured an interview between Grlić and Ellen Elias-Bursać, who, in addition to being an Asymptote contributing editor, is also the editor of the first English translation of Grlić’s memoirs. Today, in Part II, we bring you an exclusive excerpt from that memoir, from a section called “Festival Selector.”

Croatian filmmaker Rajko Grlić organizes the material of his memoir, Long Story Short, like a lexicon of filmmaking terminology. Under each heading and definition, he includes a story from his life: his filmmaking; his struggles against nationalism in Croatia during the war of the 1990s; and his years of teaching at NYU, UCLA, and Ohio University. Grlić was known as one of the leading Yugoslav filmmakers in 1980s Croatia, celebrated for such box-office successes as You Love Only Once (1981); In the Jaws of Life (1984), which was based on a Dubravka Ugrešić novel; and That Summer of White Roses (1989). He left Croatia in the 1990s during its war for independence and has since gone on to make several more notable films, including The Border Post (2006) and The Constitution (2016). He collected stories during his many years of making movies and moving through the world, aware that he’d never have the opportunity to make every story he had to tell into a film, but refusing to lose them to oblivion.

Grlić’s memoir was translated by Vesna Radovanović and edited by Asymptote contributing editor Ellen Elias-Bursać. Elias-Bursać spoke recently to Grlić about the life that led to Long Story Short, an interview that was published yesterday as Part I of this series. In the excerpt that follows, “Festival Selector,” Grlić tells of his decades-long friendship with Honorio Rancaño, the selector for movies shown at Mostra, a film festival that was held for many years in Valencia, Spain.

Festival Selector: the person who chooses the films, conceptualizes and shapes the festival creatively.

Cannes, 1981

In the hall of Palais des Festivals in Cannes, someone taps me on the shoulder and, before I have a chance to turn, starts talking about my movie You Love Only Once, in a jumble of Czech, Russian, and Spanish.

“Honorio Rancaño, selector for the Valencia Film Festival,” the man finally introduces himself, unshaven and chewing on a long, wet cigar. READ MORE…