Interviews

“To Hear Your Fellow Man But See No One”: Yao Yao on Her Latest Essay Collection

October 8, 2022  |  in Interviews  |  by Lee Yew Leong

The universe can be infinitely large, yet at the same time infinitely small—it all depends on where you happen to stand.

From the writings of San Mao to Jia Pingwa, the sanwen or essay is easily one of the most beloved genres in Chinese literature. Monika Gaenssbauer’s survey essay in our Spring 2013 edition spotlighted just four of the most prominent practictioners of this art and explored why Chinese essays are only rarely translated into English. On the occasion of Yao Yao’s delightful essay “Colourful Fruit Trees” in Samuel Liangxing Luo’s translation appearing in this week’s Translation Tuesday showcase, our editor-in-chief sat down with the author to discuss her latest collection and the outsized influence of Fujian writers in this particular genre within contemporary Chinese letters.

Why did you go with As Mentioned, No Names Are Mentioned as the title?

Tang poet Wang Wei once wrote a poem, beloved through the ages, which contains the line: “Even in a deserted mountain, one yet hears the whispers of man.” To hear your fellow man but see no one—the implications behind this conceit are endless. I based this collection of essays on the stories of my Chinese art circle friends, ascribing anecdotes to made-up names like Yi yi or Yi er. Even without proper attribution, the stories are one-hundred percent taken from real life. Not only does the title befit my mode of storytelling, it also hints at the playfulness inherent in the anthology.

Creative nonfiction in the Western tradition typically centers the author, but in these essays, it’s your friends who take centerstage; you, on the other hand, mostly stay in the wings. What would you say to the readers who might have come to this essay collection hoping to read about you, only to be denied this familiarity?

This may be a book that takes as its subject the lives of my friends, but, as author, I am in fact everywhere. What I have expressed is entirely what I have chosen to express; what my readers encounter is what I have chosen for them to encounter. Though I may be offstage, I am like a director, staging tableau after tableau, mapping thought after thought, carrying the reader through space-time, perspective, and logic. Should the reader derive pleasure from the work, it will be my pleasure too. I’m at the scene with the reader.

Within your text, you intersperse other writings by authors and artists alike. In addition, after each essay—and this is a novel idea that I haven’t encountered elsewhere—you also add readers’ online comments that the articles attracted when they were first published on a website. How did you go about selecting these comments? And do you treat these comments as equal to the other texts?

Adding readers’ comments is a new thing for me as well. Inevitably, different readers will react differently to the same text. No matter what point of view is being expressed, if there is substance to their opinion, I’ll be happy to use it as a kind of annotation or a finishing touch, if you will. As for quoted text lifted wholesale from other writers or artists, these serve as elaboration or counterpoint; this way, there’s something for everybody. That’s also one of the aims of this essay collection.   READ MORE…

Shifting Temporalities: An Interview with Bryan Flavin

October 3, 2022  |  in Interviews  |  by Rose Bialer

We should consider an absence not as something that inhibits access but rather as an opportunity to actively discover. . .

Featured in the Summer 2022 issue, “The Ayah of the Throne,” by Habib Tengour, is a lyrical story that explores the French colonial power in Algeria toward the beginning of the Algerian War of Independence. The story centers around how colonial forces shaped the narrator’s experience of education, language, religion, and even how and when one can tell stories. With this vibrant and original account of his childhood, Tengour reclaims the power of storytelling and relays a life-altering moment with humor and compassion.

In his English translation, Bryan Flavin deftly captures Tengour’s voice and introduces Anglophone speakers to an important piece of writing from one of the foremost voices in contemporary Francophone Maghrebi literature. I had the opportunity to speak with Flavin over email about his experience translating “The Ayah of the Throne.” In the following interview, we discuss the intricacies of working with multilingualism, the importance of not explicating in translation, and the complex and interwoven histories of French and Arabic.

Rose Bialer (RB): I always like asking translators how they first began translating. I am even more curious in your case since you work in both French and Arabic.

Bryan Flavin (BF): I’ve always loved the precision and structure in linguistics and language studies, as well as the exploration and plurality of language in literature and creating writing. During my undergraduate education, I studied linguistics and French literature with a specialization in Arabic language and culture and ended up discovering literary translation as a sort of intersection for all my interests. I was lucky enough to take classes on French translation and global literacy toward the end of my studies and started with translating student writing with an undergraduate translation magazine I helped co-found. It was something I continued practicing on my own until deciding to pursue it in my graduate studies.

RB: You mention in your Translator’s Note that you had the chance to work with Habib Tengour during his Fall 2021 residency with the International Writing Program. This program sounds fascinating, and I would love to hear more about your experience, especially collaborating with Tengour in person.

BF: My translation program had the opportunity to pair with one of the residents to produce a translation of their work during workshop sessions devoted to each piece. Both the original writer and translator were present and active contributors during each workshop, and the balance (and sometimes friction, but in a generative way) between the author’s original intention and the translator’s means to produce something independent in the English was uniquely pronounced due to the workshop’s collaborative nature, which made for a great learning experience.

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In Good Company: Megan Berkobien and María Cristina Hall on Translating The Left Parenthesis

September 22, 2022  |  in Book Club, Interviews  |  by Rachel Farmer

[B]eing able to share genius in whatever way or form is the most beautiful thing there is.

Muriel Villaneuva’s The Left Parenthesis takes place by the sea, a fitting setting for a story that weaves in-between motherhood and mourning, loss and reinvention, the mind and the body. In the stunning autofictional tale of a recently widowed mother attempting to piece together her shifting roles in the world, Villaneuva merges the surreal and the intimately physical to chart the mystifying journey one takes back to get to oneself. In the following interview, Rachel Farmer talks to the co-translators of The Left Parenthesis, Megan Berkobien and María Cristina Hall, about the book’s feminism, Catalan specificity, and its “uncomplicated” representation of motherhood.

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.

Rachel Farmer (RF): First of all, before we dive into The Left Parenthesis, I’d be really interested to hear about your process as co-translators. In the brilliant conversation recently published in the Oxonian Review, the pair of you talked about working together on another co-translation of Montserrat Roig. Can you tell us just a little bit about this relationship?

Megan Berkobien (MB): Well, my dissertation is about co-translation, especially as a socialist and ecological phenomenon; it really came from the fact that basically all my translation experiences have been collaborative. I went to school at the University of Michigan for both my PhD and undergrad, and in the translation workshop there, everything was done together. So, it came naturally when I met María Cristina. The first thing we worked on as a team was a little anthology on women writers in Catalan—that’s when I realised we were really on the same page. We wrote the opening essay together, and it just really worked. We just feed off one another’s poetic creativities, I guess.

María Cristina Hall (MCH): For us, having the interaction of editing together was a way to build trust, to understand that our voices were similar enough to co-translate. Our process involved dividing the book up, each doing fifteen pages, then looking at each other’s version and editing it as if it were our own piece—so there’s never that feeling of holding back. It seems very natural to edit, sometimes heavily and sometimes not. If ever a word comes up where we think, “how should we translate that?”, we have a back-and-forth, and it goes smoothly from there. It’s very enriching, and I think something Megan touched on in her dissertation was the importance of working in a community and having company. Translation is usually very solitary work, so it’s very different to have this practice.

MB: In a lot of ways, the fact that translators are artists insinuates at the worst part about being an artist: that you have to work by yourself, and that you have this “grand genius” inside you. I just don’t think genius is never located in one person, and being able to share genius in whatever way or form is the most beautiful thing there is.

RF: Was there anything in particular about The Left Parenthesis that needed a different approach?

MCH: Well, it was our first project together, and then we did Goodbye Ramona by Montserrat Roig. In that book, the voices are so distinct that we divided it by character, so I worked on the one from the 1900s and Meg did the one from the 1960s—and the one from the 30s, we shared between the two of us. Because Meg is more active in the Socialist party, she could be the character who was politically involved, while I took on the conservative one since I live in Mexico and I have more of a background in Catholicism. But The Left Parenthesis is just one character talking about herself.

MB: We did have to attend to making sure it was all one unified voice, and as such it made a lovely first project because it’s almost as if our voices were weaving together. If we take a cue from the book to describe this, it’s kind of like waves were flowing over us, and each new wave made us come together a little bit more. READ MORE…

A Guest of its Originality: An Interview with Ghazouane Arslane

September 19, 2022  |  in Interviews  |  by Alex Tan

What matters here is that translation implies both bifurcation and multiplication. Bilingualism splits in two opposite directions, but enriches.

A highlight of the current Summer 2022 issue, Abdelfattah Kilito’s “Borges and the Blind” stages an erudite inquiry into the classical Arabic underpinnings of Jorge Luis Borges’s famous “Averroës’s  Search,” traversing the proximities and distances that triangulate between writers, readers, and texts across disparate literary traditions. As a reflection on the innumerable angles from which one might approach—with varying degrees of blindness and insight—the mirror of the text, Kilito’s essay is nothing if not a testament to the fundamental questions of translation that mediate each of our relationships to language and culture. Ghazouane Arslane’s English translation interposes yet another layer in this mise en abyme, deftly capturing the labyrinthine turns of Kilito’s thought. I had the honor of corresponding with Ghazouane over email; our conversation ranged over vast swathes of terrain, from the difficulties of rendering the polysemy of Arabic literature, the ethics and politics of the “original copy,” the hospitality involved in any act of translation, to more specific (but no less essential) lingerings over the evocative scene of prayer in Borges’s story alongside Kilito’s singular talent for discerning “the strange in the familiar and the familiar in the strange.”

Alex Tan (AT): So much of Kilito’s piece revolves around the specific positionality of the reader. I thought we could start there, with how you exist in language. You speak, in a recent essay, of how English eludes the contested politics of language connected to Algeria’s postcolonial anxieties. While a Ph.D. student in Britain, you grasped English as “a way out of everything inherited.” In contrast, Arabic became something you had to “[translate] yourself back into,” a language that you inhabited as “both host and guest.” How do your differing relationships to these two languages inflect the way you approach translation and, more specifically, your decision to translate this essay of Kilito’s?

Ghazouane Arslane (GA): English, I must say, has furnished me with a space of expression and self-articulation that is deeply personal and, at the same time, inevitably political. If it somehow escapes the complex politics of language in postcolonial Algeria, it is nevertheless lurking in the background. I am referring here to the rivalry between English and French as imperial languages in the last two or three centuries, a rivalry that saw English triumph for reasons everyone is familiar with. But for me, English meant going beyond the linguistic world of Algeria—a window to another world, beyond Algeria, but also a window through which I can look back into the world that Algeria has always represented for me, into myself, and, above all, into the languages that formed me.

It was thanks to Kilito, in part, that I became even more conscious and fascinated by language, by languages, by what they do to you. To speak more than one language is to turn in multiple and often opposite directions, enabling one to be a translator in the manner of Musa ibn Sayyar al-Uswari—an interpreter of the Qur’an that al-Jahiz describes as “one of the wonders of the world,” being eloquent in both Arabic and Persian. Al-Uswari, al-Jahiz tells us, “would sit with Arabs to his right and Persians to his left. He would recite a verse from the Book of God, explain it in Arabic to the Arabs, then turn toward the Persians and explain it to them in Persian.” All of this I learnt in Kilito’s Thou Shalt Not Speak My Language, my first encounter with his work. What matters here is that translation implies both bifurcation and multiplication. Bilingualism splits in two opposite directions, but enriches. To be both host and guest is better than being either—in the sense that it is more demanding, more exhausting, thus more rewarding (the pleasure, like the pain, is doubled). To wander and get lost in the labyrinth of languages—I can’t say labyrinth without thinking of Borges!—is to find oneself in the real world, whose frontiers you can only cross via translation. In this sense, therefore, I was led to translation as necessity, not choice. After reading Kilito’s essay, I told myself it must be translated. And, of course, from Arabic into English—the same crossing I had already made. Needless to say, there are considerations of visibility and readability, but the main drive is the quality of the essay—which means its translatability in Walter Benjamin’s sense. Perhaps even the multiple directions it takes you to. Kilito’s essay is a journey through Borges, Averroës, Kafka, al-Ma’arri, and others, into blindness and insight. Distances collapse. Time is insignificant. Here, indeed, is world literature. That, I must say, is what drove me to translate the essay. READ MORE…

“Translation involves dressing up the original text in a different outfit”: An interview with Canadian writer and translator Émile Martel

September 15, 2022  |  in Interviews  |  by Sheela Mahadevan

The translator should be polite and courteous to the poem, showcasing what he finds, and being faithful to its spirit.

Earlier this year, Sheela Mahadevan had the honour of meeting award-winning Canadian writer and translator Émile Martel in Montréal. In this interview, he provides fascinating insights into his multilingual experiences, the creativity involved in literary translation, and the intersections between translation and creative writing. He also describes the unique experience of familial and collaborative translation in the process of translating the much lauded Life of Pi, written by his son Yann Martel, into French.

Sheela Mahadevan (SM): Émile, you live in Montréal, a city in which code-switching between French and English is commonplace, and you have spent your career writing between various languages: French, English, and Spanish. Could you say a little about your relationship to all these languages, and why you employ French as your literary language? 

Émile Martel (EM): Several thousands of us here in Québec are descendants of the first French colonists who came to this region at the start of the seventeenth century. Our collective identity has always been linked to the fact that we speak French; along with the Catholic religion, this is the bond which has enabled us to survive, especially after the English conquest in the middle of the eighteenth century.

I believe that French is the most bountiful of all languages, for it always faithfully provides me with the words I need to describe a particular emotion, object, or location. And I find it musical when it is read aloud. I don’t think I’ve ever begun composing a literary text in English or Spanish spontaneously and unconsciously; not only would my vocabulary be more limited, but I’d feel like I was translating.

My relationship with Spanish is that of an adopted child. When I came to learn Spanish, I was already somewhat competent in English, but I really wanted to read the works of Federico García Lorca in the original language. My professors at Laval University fueled my enthusiasm; I was granted a scholarship to study in Madrid from 1960–1961 at the age of nineteen, and I spent that year entirely immersed in the Spanish language.

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The Essential Integrity of Language: In Conversation with Anukrti Upadhyay

September 14, 2022  |  in Interviews  |  by Suhasini Patni

The two languages are two paths to approach our complex soul. . .

Anukrti Upadhyay, a Sushila-Devi-Award-winning author, is one of India’s few bilingual writers; working in both Hindi and English, she has always looked at writing as a form of translation. In Hindi, she has published a collection of short stories called Japani Sarai and a novel called Neena Aunty, both hailed as pathbreaking in Hindi literature. She is, however, best known for her books Bhaunri and Daura—perhaps the only English-language novels set in rural Rajasthan, telling stories of the desert and its folks.

I first met Anukrti in Udaipur at a writing workshop organized by the Rama Mehta Trust. Over a three-day workshop, we spoke about translation, writing, and she discussed the works of her favorite Hindi authors. I caught up with her later and we conducted this interview over email; in our conversation, she talks about being a bilingual writer, whether language affects form, and what transcreation means to her.  

Suhasini Patni (SP): What does being a bilingual writer in India mean to you?

Anukrti Upadhyay (AU): I have written poetry in Hindi for as long as I can remember—and if my mother is to be believed, even before that! Fiction, on the other hand, I began writing only a few years ago, and in English. The how and why of this occurrence, which had seemed organic to me at the time, I can now parse with hindsight; Hindi, the language of spontaneous expression, is the natural choice for poetry and English, the acquired medium, provides room for distance and synthesis which are essential for building stories. Of course, like everything else in life, this is not a complete explanation, nor one that is accurate on all points. After writing prose in English for a couple of years, I began writing fiction in Hindi as well, deriving a deep and unique satisfaction in the freedom and maneuverability I have in the language.

It is very important to me that I practice writing in both Hindi and English. I use “practice” here advisedly, for writing is a practice, just like law or medicine or running a triathlon. Writing fiction in two languages offers me the opportunity to observe and explore in different ways, each offering its own unique range and challenges, its muteness and volubility. These two languages, both mine in different ways, nurture and, I’d like to believe, enrich my writing.

SP: Does a story tell you what language it should be written in? Does language affect genre or form? Do you dream bilingually? 

AU: Aha, what an interesting bouquet of questions! Yes, a story tells me which language it wishes to emerge in. The first rumblings of a story, the first words—a sentence or a phrase—come to me like birds coming home. Whichever language those words are in, that’s the one I work with. I have noticed that the language does not seem to have any overt or discernible connection with the plot or setting or characters. Perhaps there are certain times when I think in one language and other times in another?

No, my language has not, till now, impacted genre or form. To me, the first and foremost condition for a story is that it should hold my interest, and language has never acted as a barrier in that; it has always been only a receptacle for the story.

And do I dream in two languages? Shouldn’t the question first be—do I dream?! Yes, and yes, and I wake up to jot down the vague or sharp images that remain with me in either language. READ MORE…

Guided Improvisation: An Interview with Daniel Lupo

September 8, 2022  |  in Interviews  |  by Meghan Racklin

Translating feels very similar to dancing choreography to me.

Asymptote’s 2022 Summer issue featured two new hallucinatory, self-referential stories by Hérve Guibert and translated by translator and writer Daniel Lupo. In this interview, Assistant Editor Meghan Racklin speaks with Lupo on the challenges of translating Guibert’s various styles, ranging from the phantasmagoric to the spare, across his body of work. Their intimate conversation explores Guibert’s evolution as a writer, the role of improvisation in translation, and the relationship between translation and dance.

Megan Racklin (MR): The two Guibert pieces you translated for the latest issue of Asymptote both deal with the way market forces shape the process of writing. How do you see yourself, as a translator, fitting into that broader system?

Daniel Lupo (DL): At least in the United States, literary translation is a minor, severely underfunded sector of the two markets Guibert takes aim at in these stories: periodical publishing and book publishing. Hardly anyone pays their bills from literary translation alone, which means we don’t have to worry about buckling under the demand to produce a new text every week, as Guibert’s photography critic does—although we may very well have to worry about editors like the one in his other story finding our financial expectations “insolent.” In the absence of a profit motive, most translators I know, including myself, translate out of a love of the language, particular authors or texts, the practice of translation itself, or a combination of those. But of course, loving your work and making a living from it shouldn’t be mutually exclusive.

MR: You’ve translated Hérve Guibert’s work extensively, including a wonderful translation of his novel Arthur’s Whims. Can you talk about the relationship between author and translator that develops through this kind of sustained engagement with their work? How do you see the relationship between your voice as a translator and Guibert’s as a writer?

DL: Guibert has a very intense, hypnotic voice. Often after reading him, I can still feel the rhythms of his text reverberating in my head long after the words have faded from memory. When translating him, it’s very easy for me to get lost in his voice, such that it’s only after finishing a draft and going back over what I wrote that I recognize signs of my own voice, my own anglophone quirks and idiosyncrasies that may or may not gel with his francophone ones. But it works both ways: his voice is filtered through my voice as much as mine is filtered through his. That’s something I love about translation: it’s a very intimate process in which the author’s voice and the translator’s voice rub up against and influence each other.

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A Wanting to Not Forget: An Interview with Autumn Richardson

September 7, 2022  |  in Interviews  |  by Alton Melvar M Dapanas

There’s something about that interstitial state—between one language and another—that is extraordinarily powerful.

In Landmarks (2015), British writer Robert Macfarlane’s meditation on place, he named Autumn Richardson, among other writers, as “particularizers … who seek in some way to ‘draw every needle’ … [with] precision of utterance as both a form of lyricism and a species of attention.” Reliquiae, the journal of landscape, nature, and mythology which Richardson co-founded and co-edits with her partner, composer, writer, and artist Richard Skelton, is guided by this ethos and mode of engagement. In its ten years, Reliquiae has published texts from antiquity: Navajo songs; the Song dynasty poet Wáng Ānshí; magical and medicinal incantations from Catawba, Klamath, Chuckchee, and Winnebago peoples; southern African beliefs in naming stars; fragments from the German Renaissance alchemist-theologian Paracelsus; evocations to Yoruba deities; the Náhuatl poet Nezahualcóyotl; Egyptian spells; and hymns of the now-extinct Eoran language in Australia. The journal has also introduced readers to English translations from, among others, the original Algonquian, Binisayâ, Old English, Ancient Greek, Hindu, Old Icelandic, Iglulingmiut, Old Norse, Scottish Gaelic, West Saxon—along with their source texts.

Speaking to the precision and attention that guides her work, Richardson tells academic journal Studies in Travel Writing, “My own writing is more concerned with movement through landscapes … the vertical, going down through the layers botanically, biologically, geologically, etymologically, historically.” In this interview, I asked about the wondrous archive of Reliquiae, and how she explores landscape, ethnology, (vertical) travel, ecology, botany, and occultism in her own art, writings, and translations.

Alton Melvar M Dapanas (AMMD): Personally, I think of Reliquiae—and its disciplinary breadth of landscape, folklore, ecology, esoteric philosophy, animism—as a treasure trove of consequential importance not only to specialists, writers, and translators, but also for a generalist readership. In the submission guidelines, there is emphasis on “beyond plain nature writing.” Can you elaborate on this?

Autumn Richardson (AR): Fundamentally, Reliquiae fills a niche that is shaped by our own unique interests. We couldn’t find a single publication that focused on landscape and the natural world, whilst refracting that focus through the prism of myth, esotericism, magic, occult philosophy, and anthropology. One of the reasons we formed Corbel Stone Press in 2009 was to begin publishing work that connected these disparate but allied disciplines. We began by publishing our own writing, but our goal was always to edit a journal, and 2022 is the tenth anniversary of Reliquiae.

AMMD: Let’s talk about Heart of Winter, your 2016 collection of found-poems assembled from the journals of ethnologist Knud Rasmussen and botanist Dr Thorild Wulff which chronicles the Second Thule Expedition, their 1917 journey through the north-western coastal landscapes of Greenland. When asked about your translation process from the Danish (and Inuit), you responded that, “it was a process of simplifying ever so slightly … [not wanting] to change [Rasmussen’s] words hardly at all … want[ing] to preserve his voice.” As a translator who questions her own discursive presence in the text, does this imply that between the competing ideologies within the translation of myths and folklore, you favour linguistic faithfulness over stylistic realism?

AR: That’s a difficult question to answer. I’m not dogmatic in my choices—it’s more instinctual. I’m acutely attentive to the shape, texture, and colour of each word in both languages when I translate. However, I have noticed that provisional, literal translations are strangely compelling. There’s something about that interstitial state—between one language and another—that is extraordinarily powerful. This can often happen, for example, when the word order of the original is preserved, resulting in an unusual word-grouping in the translation. For me, I find this shadow presence of the original language unspeakably rich and evocative, and I always try to retain something of its colour in my work. My concern is always to mirror, as faithfully as possible, the poet’s choice of words, as well as what I perceive to be the emotions and motivations behind the poem or song itself. For example, within the Inuit songs in Heart of Winter, a primary and repetitive motif is the uncertainty of survival, and the consequent gratitude or joy when a new season is witnessed, when nourishment is attained. It was immensely important to me to try to carry these sentiments forward, because, to my mind, these expressions and emotions were the heart and the purpose of the songs themselves.

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The Metaphysical Touch of Technology: An Interview with CŌEM

September 5, 2022  |  in Interviews  |  by Xiao Yue Shan

I am convinced that new poetic expressions that have never existed before will be born—and re-introduced to the page someday.

The Tokyo-based CŌEM is a multi-talented collective of poets, writers, and coders who explore the ever-evolving and curious intersection between poetry and technology. In creating immersive experiences and rethinking the potential of words, the group work to advance their writerly craft with feats of digital engineering, operating on the idea that poetry is not only a literary form or a vehicle for expression but a way of engaging with the world as it moves and changes. I spoke with two leaders of CŌEM, the award-winning poet Nagae Yūki and co-founder Jordan A. Y. Smith, our conversation touching on the singular life of the poem, how poetry can be enacted in physical and digital landscapes, and what transpires when minds of discreet intelligences converge.

Xiao Yue Shan (XYS): CŌEM brings together digital language and poetic language to create projects that aim to immerse readers further into the world of the poem. For you two as poets, what about virtuality entices you? What is particularly seductive or engaging about a poem existing outside of the page?

Nagae Yūki (NY): This addresses a fundamental question of how to determine the essence of poetry. The poetry on the page in the form of écriture can easily be understood as poetry itself—but spoken poetry, with the tongue and the throat and gestures, is a more primeval form than written poetry, as seen with the Iliad and the Odyssey. In fact, I feel that this physicality is key. Over the last ten years, as social media have reached the peak of their prosperity, the digital has largely been criticized as a medium that strips away human physicality; however, today, the latest technology (including the metaverse, which is a sensory technology) allows people to experience leaps in time and space that are possible only in virtual space.

Returning to the first question, what is poetry? Perhaps a metaphysical gaze that overlooks the branching, irreversible movements of time in simultaneity, a miracle of the tongue that freely draws in different places. Isn’t it the poet who makes such connections visible, translating them into something that can be sensed by others? If so, technology as a poetic medium can be considered to have this same power, allowing many people to approach the written word intuitively. Don’t get me wrong—I truly believe in writing, but at the same time, when poets manipulate digital devices and let their bodies and thoughts pass through the metaphysical touch of technology, I am convinced that new poetic expressions that have never existed before will be born—and re-introduced to the page someday. It is my intuition that within these exchanges lies hidden the actual potential for revolutionary changes in the expression of poetry.

Jordan A. Y. Smith (JAYS): Poetry on the page is a great nexus of experiences, but there’s nothing about the medium of paper except its tactility and scent that merits it being the primary locus of poetic form, and the digital “forms” that mimic paper actually sacrifice what’s good about it, remaining faithful to conventions like line shape and length, print-based traditions, and the simulation of book construction that actually deprive the digital of anything that could potentially justify that very sacrifice. There’s a place for poetry in printed forms such as books—I mean, I also edit Tokyo Poetry Journal—so this is not suggesting a replacement of “pages.”

What can be found “in” the poem through the digital is in many ways more akin to the actual poetic experience, which can be synaesthetic, hyperlinked, virtual, disembodied and re-embodied in new ways, spiritually haunting, uncanny, delusional, multilayered, and so on. I’m generally in favor of doing things with poetry—reading it out loud, writing it in my own handwriting, playfully removing parts to highlight, decontextualize, and emphasize them as units.

This sense of play is embodied in Oulipo writers as well, and when I designed and taught a course in digital literature (at UCLA back in 2014), we spent a fair amount of time looking at antecedents of digital literature. Now we have increasingly more versatile tools, so this is just as natural a change as writers switching from quill and ink to ballpoint or mechanical pencil, and from printing press to print-on-demand or e-books.

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Sculpting Words: An Interview with Eduardo Sánchez Rugeles and Paul Filev

August 24, 2022  |  in Book Club, Interviews  |  by Carol Khoury

In these conversations with characters, I build imaginary convictions.

In Eduardo Sánchez Rugeles’ startling and tender work of speculative fiction, The Lisbon Syndrome, a comet has demolished the city of Lisbon to nothing, leaving people on the other side of the globe—in Caracas—to reconstitute the erupted world with only a strictly regulated stream of news, an overarching cloak of localized violence, and an unshakable faith in the potentials of storytelling. Translated expertly by Paul Filev, The Lisbon syndrome presents a powerful, telling perspective on the Venezuelan struggle against a repressive regime. In the following interview, Book Club manager Carol Khoury speaks to Sánchez Rugeles and Filev on the unique journey of this text, the learned method of its translation, and the courage and necessity of literature.  

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.

Carol Khoury (CK): Eduardo, how was the novel received when it came out in Spanish—in Venezuela and elsewhere?

Eduardo Sánchez Rugeles (ESR): It’s strange—the novel wasn’t published in the usual way because the English translation came out before the Spanish edition. The Spanish edition will come out later this year, in October, with the independent publisher Suburbano.

I began writing the novel in 2019 and finished it in 2020, and I showed it to a few publishers here in Madrid. It was during the middle of the pandemic, things were really intense at the time, and they told me, “Well, we like the book, but we can’t publish it until 2025, or at the earliest in summer 2024 maybe. If we take it on, you’ll have to wait in line.”

And I was very impatient to have this book published, because the novel was very emotional for me, given that the events in the novel mirrored what was actually happening in Venezuela at the time. I can usually be more patient with my work, but I felt a little anxious to get this book out. A friend read the manuscript—a movie director—and he told me, “I want to turn this into a movie. What do you say—do you want to work on a script with me?”

And I said to him, “Yeah, we can write a script and turn it into a movie, but let me publish the novel first.” But with the pandemic going on, the whole process of getting the book published was very slow. I felt a little sad about having to wait so long to find a publisher, so I started talking with the director, Rodrigo Michelangeli, and one day I said to him, “You know what? I’ll self-publish the book with Amazon. Forget the traditional publishing route. Let’s make this happen.” READ MORE…

A New Way of Thinking About Voice: An Interview with Robin Myers, Part III

August 17, 2022  |  in Interviews  |  by Alan Mendoza Sosa

When you’re translating, you’re never entirely by yourself in your own head.

This is the third and last installment of my interview to poet and translator Robin Myers. The first part was published on May 11 and the second on July 7.

Alan Mendoza Sosa (AM): I would like to delve a bit deeper into the relation between creative writing and translation. How does being a poet inform your translation practice or the other way around?

Robin Myers (RM): Poetry led me into translation, and I started translating only poetry, so what feels absolutely shared by my experiences of both writing poetry and translating anything is this compulsive contact with language as a material thing, as something that you get to experiment with. It happens of course in writing prose, too, but I think there’s something especially tactile about poetry, and this sense that it always could’ve been otherwise. There’s just a kind of intoxication I’ve felt with poetry that has made me think about translation as a site for looking for freedom within constraints. I do think there’s something different about writing poetry and translating it, however, at least for me. When you’re translating, you’re never entirely by yourself in your own head. I mean, in writing you’re not either, really. As we’ve been talking about, there’s always this sense of where you come from and who you’re seeking with. But with translating you’re writing toward something and with something that’s already concretely there. When I start writing poetry again after a long time of mostly just translating, there’s a renewed sense of me making something up out of nothing, which is both thrilling and scary.

AM: And there’s also not a harsh division between writing creatively and translating. In a way, when you write, you are translating a continuous flow of language or ideas into the more precise form of a poem on the page. So we can even consider writing a self translation.

RM: Yes, and I love how Kate Briggs talks about that in This Little Art. It’s easy to overgeneralize this stuff—Briggs says something like, “Say it too fast and it all goes down the trap door.” Like, okay, all writing is translating, we can agree on that, but how do we keep from getting lost in the abstraction? How else can we get at the differences or the similarities between the two practices?

I’ll say that translating has also helped me get through my fallow periods as a poet in a really gratifying way. I am a fairly off-and-on poetry writer. I have periods of writing a lot followed by long, long periods when I don’t write at all. And that used to fill me with despair. Translation keeps me company during those times in a way that lets me know that I’m engaged with language and that I’m collecting things and learning.

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Translating Multilingualism: An Interview with Ros Schwartz

July 21, 2022  |  in Interviews  |  by Sheela Mahadevan

Translation is the deepest form of reading.

Ros Schwartz is an award-winning British translator who has translated over one hundred works of French fiction and non-fiction into English, with a strong emphasis on authors including Dominique Eddé, Aziz Chouaki, and Tahar Ben Jelloun. Her most recent translations are Swiss-Cameroonian author Max Lobe’s A Long Way from Douala (Hope Road, 2021) and Does Snow Turn a Person White Inside (HopeRoad, 2022), and she is part of the team re-translating the works of Georges Simenon for Penguin Classics. Ros was made a Chevalier dans l’Ordre des Arts et des Lettres in 2009.

Earlier this year, I had the honour of interviewing Ros Schwartz to find out about her approaches to literary translation, and in particular, about the art and complexities of translating multilingualism. Owing to histories of colonisation and migration, literatures are increasingly hybrid and multilingual. A work composed in “French” may bear explicit or implicit traces, tones, and vocabularies of other languages, and processes of translation may be embedded within the source text itself. Such linguistic entanglements in source texts challenge the very boundaries of languages and pose distinct challenges for the literary translator. In this interview, Ros Schwartz shares her own experiences about translating multilingualism in creative and innovative ways.

Sheela Mahadevan (SM): Ros, you come from a multilingual background, and you have translated several multilingual works which depict experiences of exile and migration. You also have a Jewish ancestry and have translated a work which relates to this theme, entitled Traduire comme Transhumer (Translation as Transhumance) by Mireille Gansel (Les Fugitives (UK) and The Feminist Press (USA), 2017). How does your own background and experience of migration and multilingualism intersect with your career as a translator, and how does Gansel’s work influence your thinking about translation?

Ros Schwartz (RS): My background has some similarities with that of Mireille Gansel. I too am Jewish—second generation—and my grandparents spoke only Yiddish, so although different from Gansel’s experience, I share that multilingual background common to families descended from exiles. Gansel interweaves her memoir with reflections on the art of translation, constantly interrogating and refining her practice. Her ethos chimes with mine and her approach to translation helped me better articulate my own; by translating the book and being inhabited by it for many months, I was able to engage with Gansel’s ideas in a way beyond that of a casual reader.

SM: You have translated numerous multilingual literatures into English, including the Lebanese Francophone novel Cerf-volant (Kite) by Dominique Eddé (Seagull Books, 2003). The novel depicts multilingual experiences; sometimes the characters speak in French, sometimes they speak in Arabic, and sometimes they translate between the two. The work is also about multilingual writing and casts light on the ways in which another language can haunt the primary literary language. Could you tell us more about your experience of translating this hybrid work? To what extent is it necessary to collaborate with native speakers of the additional language or the author in the translation process?

RS: I worked very closely with the author. We went over the translation together literally line by line, in person, closeted in her Paris apartment. I had her read passages out loud to help me capture the intonations and rhythms. I would never have attempted a translation like this had I not been able to collaborate with the author.

The novel has a different sensibility, and its non-linear narrative took me out of my comfort zone. The reader is plunged straight in and the narrative is a mosaic, which the reader gradually has to piece together. Eddé’s writing functions like an Impressionist painting, with deft brushstrokes that evoke characters, places, and atmospheres. It has disconcerting metaphors: “. . . une bouche à mi-chemin du cœur et de l’oiseau.” Literally: “a mouth half-way between a heart and a bird.” You don’t question it in French, partly because of the music of the language. For the English, I made it slightly more explicit: “a mouth that was shaped like a heart or a bird.” READ MORE…

“Vulnerable” Languages: An Interview with Jim Dingley and Petra Reid

July 20, 2022  |  in Book Club, Interviews  |  by Daljinder Johal

The journey of working on this text has led me to look at the whole field of literary translation much more widely than I ever had before.

The translators of Alindarka’s Children, our May Book Club selection, had good reason to think of the text as an enormous challenge. Alherd Bacharevič’s subversive take on Hansel and Gretel is written in a musical tangle of two languages: Russian and Belarusian, addressing the conflict of Belarus’ languages in a powerful tale of intimidation, suppression, and  postcolonial linguistics. Now released in a brilliant medley of English and Scots, the Anglophone edition adds new dynamism to the politics and cultures at work, immersing the reader in the complexities of what language tells and what it holds back. In the following transcription of a live interview, translators Jim Dingley and Petra Reid discuss their process, the pitfalls of classifying a language as “vulnerable”, and the creative potentials of dissonance.

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. 

Daljinder Johal (DJ): What were your first impressions of Alindarka’s Children? And what did you consider when making your respective decisions to work on its translation? 

Jim Dingley (JD): Alindarka’s Children was published in 2014, I first read it in 2015, and my immediate reaction was: how on earth could anybody even begin to translate this? Then, when I was in Edinburgh with Petra, another Belarusian author began talking about this book with great enthusiasm. It suddenly occurred to me then that there is much being said about Scots being a language—distinct from English—and therefore a source of real national identity. With Scotland’s movement towards independence, it seemed to me that we could try to do something by contrasting English with Scots. I found working with Petra very rewarding as well, because she had an innate feeling for what we were trying to do, putting Scots up against “standard” English.

I think this adds a whole new dimension to the book, which is what any translator does when the process is not purely technical. You’re trying to get the sense of something. When you’re translating a book written in two languages, you can only get to the dynamic between them by introducing some realia from a country where another two languages are spoken. That’s why, in Alindarka’s Children, you feel as though you’re both in Scotland and Belarus at times.

Actually, I hope people experience some confusion with this book. It sounds very strange to say, but I think a lot of language is about dissimulation, confusion, leaving the reader to work it out at every stage.

Petra Reid (PR): Jim and I had very different experiences, because he speaks and writes Belarusian, while I have no knowledge of that language. So when I was reading the novel, I was reading Jim’s translation—that was the first time I’d heard of the novel or the author. In a way, I was reading it through Jim’s filter, and in that, it gained the context of a relationship between the English and the Belarusian.

I also came to it as a third party, as a Scot who doesn’t speak Scots—I was frank with everybody from the beginning, I warned them! I’ve got a strong accent, but I don’t speak Scots. The translation, and my work on it, is a personal explanation of my attitude towards Scots.

DJ: Could you expand on how that exploration went and what you got from it?

PR: What I like to do when I’m reading a translation is to try and imagine how the original sounds in my head, so even if you don’t have the exact vocabulary, you can approach the rhythm of it, and different nuances become available.

That’s what I found interesting about Jim’s translation; I was beginning to feel the Belarusian nuances through Jim. It was a two-way mirror, because Jim and I have our own dynamics in terms of how we speak English, and Jim has his own dynamic in terms of how he speaks Belarusian. It was a multidisciplinary, 3-D process, holding all these nuances in your head and trying to find a way to express that on the page. READ MORE…

Death, Hope, and Humor: David Unger on Translating Miguel Ángel Asturias’s Mr. President

July 14, 2022  |  in Interviews  |  by José García Escobar

Translation is often an act of revelation—of revealing what is hidden.

In 1946, Nobel Prize laureate and Guatemalan author Miguel Ángel Asturias published his magnum opus, El señor presidente, which would become one of the boldest and most inventive works of Latin American literature, an important predecessor for literary giants including Gabriel García Marquez, Mario Vargas Llosa, Isabel Allende, and Roberto Bolaño. However, the text remains relatively unknown in the English-speaking world. In this intimate and revelatory interview, Editor-at-Large José Garcia Escobar speaks with Guatemalan American author and translator David Unger on the complexities of translating Asturias’s great work into English, balancing authenticity and readability, and its political and artistic legacy.

In 2015, I was living in New York and often got together with the Guatemalan-American writer David Unger. A year prior, he had won the Miguel Ángel Asturias National Prize (Guatemala’s highest literary honor), and his novel The Mastermind (Akashic Books) had just come out.

We met every other month, more or less.

We would go to Home Sweet Harlem, on the corner of Amsterdam and 136th, or Chinelos, a Mexican restaurant just around the corner, and talk about books, translation, and life.

He told me he was flattered that Cristina García had agreed to blurb The Mastermind. He told me of the time he met and had a strong disagreement with Nicanor Parra. When Parra died in 2018, David wrote a piece for The Paris Review. He told me to go see Andrés Neuman at McNally Jackson and read more of his work. Then one day, as we walked back to his office at City College, he said, “I’m translating El señor presidente.”

READ MORE…