Language: Persian

Translation Tuesday: “A Triangle with Four Sides” by Nasim Vahabi

The line is the rebellious child of two insignificant points that came into existence because of one movement of a pen.

This Translation Tuesday, we present new hybrid, experimental fiction from Iranian author Nasim Vahabi whose debut novel in French  Je ne suis pas un roman (I am not a novel; Tropismes, 2022) was released to critical acclaim. Abstract in a generative way, A Triangle with Four Sides cleverly interrogates the notion of resistance. In each of the four angles that mirror and complement one another, we find a progression to expose and reconcile the many absurdities in everyday life and a wry attempt to rise above micro-oppressions. This is a well crafted puzzle of a piece that will definitely linger in the mind. Read on!

Geometry is more than a mathematical concept. It is the art of observation and comparison.

For example, the line—alone, single, and aimless—has geometry wrapped around its finger. It gets along with any shape. The line is the circle’s entire existence. Sometimes smooth or curvy, straight or zigzagged, sometimes boring and stretched out into eternity, other times stupidly coiled like a snake or long and high maintenance, and sometimes, like a hyphen, humble and content with its small lot in life.

The line is its own boss. When it wills, it folds over, straightens up, creates a sharp edge, or lies parallel with itself, but if it lies parallel with another line, it is liberation and generosity.However, once it decides to stretch even longer, its determination gets on your nerves. It seems something must interfere to save the line from itself. Perhaps self-replication? Or breaking into parts to create an independent entity such as a triangle—the perfect form, an archetype of stability. The square has always been envious of the triangle’s fortified flexibility. With three sides equal in length, whenever it wills, with a delicate, subtle movement, it could demonstrate equilaterality. But the square is heavy. Its movements are coarse. And yet, all it needs is to look at the rectangle or trapezoid to realize it could be worse: cumbersome and uneven. It could always be worse. The rectangle is the master of optimism. Rectangle considers itself the best of all shapes. Hates others and takes pride in having four sides staring at each other. Fanatic and self-absorbed, it only socializes with the rhombus, which is always uncomfortable and self-loathing. The rhombus is the shiest with the least confidence among all shapes: an unlucky rectangle.

The line would have never imagined having such offspring. The line is the rebellious child of two insignificant points that came into existence because of one movement of a pen. No one would ever know if that single movement was intentional or accidental. Right from the start, the point knew the line would not be satisfied with having a simple destiny as, let’s say, an em dash. The points knew the line’s ambition would make all the other points proud one day. Yes, the point—despite its insignificance—was aware of all these.

The geometry family, like all families, has its own untold stories. Geometry is life’s summary despite all its good or bad surprises.

I call my story triangle in honor of geometry, and I know that all it takes for my story to fall apart and turn into a coarse, inflexible square is one broken angle.

Poetry and Resistance in Iran

Words that are spoken are forgotten, and treatises lie unopened on the shelf, while lines of poetry live forever.

Since 2022, the Woman, Life, Freedom movement has made historic advances in fighting for the rights of Iranian girls and women. With protests that have ripped all across the world, the demonstrations have continued Iran’s long tradition of fusing literature with politics, showing that where people and ideas go, poetry soon follows. Here, Cy Strom, co-editor of the forthcoming anthology, Woman, Life, Freedom: Poems for the Iranian Revolution (open for submissions!)discusses the texts, songs, and slogans that make up the fabric of contemporary revolution.

The Iranian revolution that began in September 2022 responded to no political manifesto. Instead, it flared up to an unforgettable line of people’s poetry: “Zan, Zandeghi, Azadi!” This is how “Woman, Life, Freedom” sounds in Persian.

In Kurdish, the language in which this slogan was first spoken, its words are “Jin, Jiyan, Azadî.” That is what Mahsa Jina Amini—the Iranian-Kurdish woman whose brutal death catalyzed the protests—would have heard. Protestors in Iran continue to pay respect to the slogan’s origins when they chant both the Kurdish and Persian words, even when Kurdish is not their mother tongue. In both languages, the words of this slogan are balanced and graceful, the rhythms assertive. It is people’s poetry.

The slogan was first circulated among the women militia fighters in Rojava, the western Kurdish lands by the Syrian-Turkish border, and spread through the writings of Abdullah Öcalan, the imprisoned leader of the Kurdistan Workers’ Party (PKK). Activists and protestors in the streets have now taken these three words as the name for this first ever feminist revolution, and a statement of the best in hopes and ideals for all people everywhere.

Within days of its outbreak, Iran’s “Woman, Life, Freedom” revolution also found its anthem. Amidst Persian-language reworkings of the World War II partisan song “Bella Ciao” (which kept its wildly incongruous Italian refrain) and the 1970s Chilean insurgent march “El Pueblo Unido Jamás Será Vencido,” a string of found poetry began to sound out in Iran, artfully arranged and set to music by singer-songwriter Shervin Hajipour. The people in the streets quickly taught themselves to sing this winding melody, which begins as a murmur but gathers force until a last intake of breath pushes out the words: “Azadi! Azadi!” Freedom. Hajipour assembled the lyrics to this song, which he called “Baraye” (“For” or “For the Sake Of”), from people’s tweets. Some of these were political slogans, some were complaints, some were sweet dreams: “For a dance in the alley. . . For the dreams of the dumpster kids. . . For the jailed beautiful minds. . . For the tranquilizers and insomnia.” The song is said to have gained forty million views in forty-eight hours, and it earned Hajipour six days in prison with the threat of more to come. In February 2023, “Baraye” also earned the first ever Grammy awarded for the best song for social change. READ MORE…

Upcoming Opportunities in Translation

For our final post of the year, we decided to compile a list of opportunities for all you translators out there to apply to. Onward and upward!

Opportunities abound for the emerging translator!  Just in time for the year-end break—this will be our final post of the year—we sifted through the latest ones and compiled the best and timeliest for our new one-stop hub, “Upcoming Opportunities in Translation.” See you on the other side of the New Year!

AWARDS

SARAH MAGUIRE PRIZE

The 2024 Sarah Maguire Prize for Poetry in Translation is now open for submissions. This international prize is awarded every two years to a translated book of poetry by a “poet living beyond Europe”. The winners will receive £3000, to be divided between the poet and their translator, and will be included in a Poetry Book Society promotion alongside up to seven other shortlisted titles. Past winners include Palestinian poet Najwan Darwish and Chinese poet Yang Lian.

Founded in 2020, the Prize commemorates the Poetry Translation Center’s founder, renowned poet Sarah Maguire, and seeks to celebrate the art of poetry in translation, which the PTC calls “the lifeblood of poetry”. Applications close on Monday, January 1st, 2024.

Apply here.

WORLD LITERATURE  TODAY – STUDENT TRANSLATION PRIZE

World Literature Today offers an annual competition for students enrolled in translation studies programs worldwide, and applications are open! Consistent with WLT’s commitment to serving international and university communities alike, the Student Translation Prize seeks to recognize the work of emerging translators from anywhere in the world.

Entries should include a piece of translated prose (up to 1,000 words) or three pieces of poetry, along with a cover letter. $200 will be awarded to one prose translation and one poetry translation. Both will also be published online in the summer.

Applications are due January 11th, 2024.

Apply here.

MO HABIB TRANSLATION PRIZE IN PERSIAN LITERATURE

The Department of Middle Eastern Languages and Cultures at UW is thrilled to announce that the Mo Habib Translation Prize in Persian Literature is open for submissions for its second cycle. In partnership with the Mo Habib Memorial Foundation and Deep Vellum Publishing, this prize aims to commemorate the life of Mohammed Habib through the celebration of Persian literary works.

This cycle will focus on Persian poetry from the 10th century CE to the present day. Bi- or multilingual projects are more than welcome, as are collections of poems from more than one author. Applicants should submit a cover letter, a CV, and a sample of the proposed translation by March 1st2024. The winning translation will be awarded $10,000 and will be published by Deep Vellum.

Apply here. READ MORE…

Translation Tuesday: “I Abandoned All Desire” by Mirza Abdul Qadir Baidel

O ascetic, why take such pride in your purified heart?

This Translation Tuesday, a poem from one of the Indo-Persian masters. From the throes of a love denied, Mirza Abdul Qadir Baidel conjures cataclysms of desire and—intriguing subversion—the life-giving powers of heartbreak. The poem ranges across subjects and across geography like a river, and turns to face its creator in a thrilling final stanza, Baidel reflected in its surface, unhappy with what he sees.

I abandoned all desire—the pain of existence eased
I ceased the arrogant fluttering of my wings
my cage became an orchard full of flowers

The heat of my passion rendered this world
a flat plain. The flood of my tears made
the mountains and deserts into verdant valleys

Silence poured into my lap with the blare
of a hundred eschatons. The breath I suppressed
within my chest, gave root to a thousand reed beds

Wherever I looked, thoughts of the self waylaid me
until—this branch clad in flowers pointed me
towards the beloved’s door

O ascetic, why take such pride in your purified heart?
Whatever turns into a clear mirror simply becomes
a means for arrogance and ostentation

Love is the beginning of all sorrows. It pained
my heart so today—the flood receded in despair
finding my house already in ruins

If I rent my shirt out of my obsessive love, I will
try to hold on to the hem of my beloved’s dress. O love –
head towards the desert—see how the spring reveals itself there

Compelled by destiny—we act and speak
in helplessness and humility. Our imagination longs for
and soars towards what it cannot reach

I feel alive, electrified. Is it because I am about to lose my senses
or is it the thought of seeing the beloved? Like the mustard seeds,
the smoke rising from me betrays being burnt by a hidden fire

Baidel, once you retreated from worldly cares
saved yourself from all its snares—the world became
shrouded in shame—ashamed to show its guilty face

Translated from the Persian by Homa Mojadidi

Mirza Abdul Qadir Baidel, also known as Bedil Dehlavi, is considered one of the greatest Indo-Persian poets. He was born in Azimabad, India, in 1642 to a Muslim family who migrated from Central Asia. He was well-versed in Islamic scholarship and lived a humble life, avoiding court politics and wealthy patrons. He wrote ghazals, rubayees (quatrains), and prose. His famous works include Char Ansur, Talismi Hairat, Toor Marifat, Ruqa’at. While well-regarded in Tajikistan, Pakistan, and India, he is especially revered in Afghanistan, where a genre is dedicated to studying his unique poetics, called Baidelshenasi (Baidel studies). He is acclaimed for his simple language, unique compound expressions, literary riddles, and mystical insights.

Homa Mojadidi is an Afghan American poet and translator. Her translation work focuses on the works of Sufi poets such as Rumi, Baidel, and Hafiz. She grew up listening to the ghazals of these great poets being sung by famous singers and has been studying Persian classics like Saadi’s Bustaan and Gulistaan since age six. In her own poetry, Homa is interested in exploring the themes of loss, exile, memory, and mysticism. She is fluent in English, Farsi, and Urdu. Homa has an M.A. in English Literature from the University of North Florida and is pursuing an M.F.A. in Creative Writing with a concentration in poetry from George Mason University. She has taught English Composition and Literature classes at the University of Florida where she was pursuing her Ph.D. in Postcolonial Literature and currently teaches English Composition at George Mason University.

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Read more from Translation Tuesdays on the Asymptote blog:

Summer 2023: Highlights from the Team

Still looking for entry points into our brand-new Summer issue? Members of our multi-continental team offer you several!

From the Indonesian Feature in the Summer edition, I was intrigued by the poems of Nirwan Dewanto, in vivid translations by John H. McGlynn, including “The Way to the Museum,” which begins with “All eyeballs dipped in the vinegar of the bourgeoisie will become pickled eyeballs” and continues, in long lines, to contemplate class, blindness, and revolution. It resonated against the pathos and absurdity in excerpts from Ulrike Draesner’s Schwitters, translated by Sharon Howe, and Tatiana Niculescu’s play Brancusi v. United States, fresh portraits of European Modernist artists Kurt Schwitters and Constantin Brâncuși, respectively. In each case, as the exile of the artist comes to the fore, the language of their place of origin is woven into the text, along with glimmers of humor. I particularly appreciated the note from Niculescu’s translator Amanda L. Andrei, which describes the process of working, as a heritage speaker, with her father Codin Andrei: “The emotional challenge [of translating this work] lies in my own hang-ups of being a non-native speaker due to political and historical forces beyond my control. When we co-translate, my father and I converse about Romanian culture from a perspective free of Western stereotypes of communism, vampires, and oppression, and we are delighted.” Finally, I was swept up in the atmospheric excerpt from Habib Tengour’s Women of the Odyssey (tr. Teresa Villa-Ignacio) while listening to Tengour’s mellifluous reading of the subtle text in French, describing those who console themselves by “sticking ear in seashell” or the “Unfinished / Wave bringing you to the threshold.”

—Heather Green, Visual Editor

I adore the rush of the speaker’s voice in Enrico Remmert’s The War of the Murazzi (tr. Antonella Lettieri), and its syntactical verbality, meandering but never losing control, digressing into tightness, into an accumulation of narrative stress. I love as well the narrator’s contextualisations of the backdrop of Turin and its historico-social problems with violence, particularly in a refugee context: Turin feels masterfully integrated into the plotline, like a combattant in the Murazzi war itself, and the vivacity of its violence continues running, naturalistic, organic, as the “river never stops running.”

The textuality of Mateo Díaz Choza’s Precipitations (tr. Lowry Pressly) is staggering: the dual columns that inform multiple methods of reading the poem, as well as the materiality of the poem, almost transforming it into an object itself. The way the words waterfall down the screen mimic the “drop,” a kind of fall from heaven, in a mode that lends itself to the digital form undoubtedly better than it would a magazine or a standard-format book, in the “depths of the page” that ultimately do not supercede the infinite scroll of the screen. When the poem’s substance and words meet and meld into each other, the poem’s two columns also merge into one, into the “weather,” “snow-mute” but “beautiful” in the void of its meaning. Choza creates an aesthetics of decay, of death, of abandonment, but of regeneration as well. The drop recurs again and again; the speaker will continue to recognise his lover, again and again.

I love the adventure of Amyr Klink’s One Hundred Days Between Sky and Sea (tr. Rachel Morgenstern-Clarren), the sense of movement through space and time that underpins the narrator’s paradoxical stillness, immobility. It is remininescent of Jules Verne’s Voyages extraordinaires, venturing beneath the sea or into the heart of volcanoes, on a journey pushing against the boundaries of human capacity. Klink melds the joy and exuberance of a child discovering the world with a practical, didactical style of writing that underpins the veracity of his voyage. I find this piece particularly apt for Asymptote as a vessel in the sea of understanding, a buoy of translation in the archipelago of languages.

I appreciate Asymptote‘s continued dedication to featuring Ukrainian writing in each issue, particularly Ukrainian writing about the Russian invasion. In my view, this is one of the most essential tasks of literature in translation: to continually draw attention to the diversity of global experiences; to remind us that our lives are not insular, that we are not islands. To that end, I found Anton Filatov’s Finding Myself at War (tr. Patricia Dubrava) both heart-wrenching and vital. As his “eyes bleed” before the cruelty of false news stories, so do readers’ eyes before the horrors of Ukrainian soldiers’ war experiences. They are given voice not in those news stories, but in literature. Sharing their stories—and I love the detail of the abandoned cat, ironically (or not?) named Death, as well as the final section on cinema—is an act of taken care.

I find Nicole Wong’s discussion of translation theory in The Terroir of a Single Work: Redefining Scope in Approaches to Translation incredibly pertinent and eloquent, and I particularly enjoy the ‘close reading’ section where she dissects her own translation of Proust. It’s a priviledge to experience the clarity and sharpness of such a mind through this piece. Her style is reminescent of Kundera’s narrator in The Unbearable Lightness of Being: playful, heavy on metaphor without falling into abstraction, clear, enlightening (and bearably so!). Since reading this piece, I’ve found myself returning to it as I internalise and integrate her analysis into my own understanding of translation.

 —Michelle Chan Schmidt, Assistant Editor (Fiction)

READ MORE…

The Seyavash Cycle and Ritual as Translation

If the rituals as such are the bridge from one story to the other, we can view this transformation as an act of translation . . .

In our new column, Retellings, Asymptote presents essays on the translations of myths, those enduring stories that continue to transform and reincarnate. In this essay, Claire Jacobson covers the path of the Seyavash cycle through time and cultures, its adoptions and adaptations. 

In Khurasani poet Abu al-Qasim Ferdowsi’s epic the Shahnameh, symbol of innocence and hero-prince Seyavash undergoes a false rape accusation, a martyr’s death, and a symbolic resurrection. This tale—the pure hero is falsely accused of rape and suffers either a literal or symbolic death and resurrection as a result—is found across cultures and time, often beginning with the hero’s virtuous rejection of a lustful woman: the incorrupt Seyavash recoils from his stepmother Sudabeh’s declarations of love, as does the Khotanese version of the Mauryan prince Kunala from Queen Tishyaraksha; the righteous Joseph (Yusuf) flees Potiphar’s wife, Zulaikha; the chaste Hippolytus rejects Phaedra’s advances; the honorable Bata refuses to betray his brother Anpu by sleeping with his sister-in-law. Much like Seyavash, each of these men are then written into the cycle of accusation, death, and resurrection. 

Many of these myths coexisted in a shared discursive space, but not all of them continued to develop and change as living stories. After the Islamic conquest of the Iranian plateau, several began to converge. By the early Islamic period, the tale of Yusuf and Zulaikha was considered by literary critics to be the same story as Seyavash and Sudabeh but in a more appropriately Islamic format, and many of the rituals that had long been practiced to celebrate Seyavash were repurposed to commemorate the death of Husayn at Karbala. In this case, ritual (by which I mean the popular practice of religion) seems to act as a medium of translation, carrying the shape of the re-enacted story forward even though the language, notions of gender, and cultural landscape were all slowly changing as the millennia passed.

READ MORE…

Language Is Not a Means to an End: An Interview with Hajar Hussaini

Engaging with texts from Afghanistan is only one pathway toward recognizing our imperialist hearts and colonizing minds. . .

Poet and translator Hajar Hussaini has made her mark powerfully with the debut collection, Disbound, which navigates the distance between her two countries—Afghanistan and the United States—with musical precision and great sensitivity to linguistic friction and spark. Additionally, in her work to bring the texts from her native Persian into English, she is continuing a vital poetic lineage of political urgency, independent voice, and pathways towards empathy—powerfully exemplified in her translation of S. Asef Hossaini’s poems in our Spring 2023 issue. In this following interview, Hussaini discusses her personal statement of a “poetics of abandonment”, the communication channel between nations, and writing from “within” as opposed to “about”.

Terezia Klasova (TK): In an essay you wrote for The Poetry Foundation, you suggest an approach to writing called a “poetics of abandonment.” Is it characteristic only of your writing of poetry, or do you consider it descriptive of most, if not all, of your writing? Do you think it can be applied to other types of writing or other authors, and if yes, how so?

Hajar Hussaini (HH): I intended the “poetics of abandonment” to be a statement on my poetry collection, Disbound, and I’ve described it as the culmination of political and personal losses that manifest in a radical offering of language, sincerity, and understanding—in the hope of creating a (perhaps false) sense of equilibrium between the poet and her reader. I used the Persian concept of Taroof as the central metaphor of this poetics; I understand Taroof, in its essence, as a refusal to become the subject of pity, and through writing about it I came to see it as the only way out of certain intrinsically hierarchical relationships.

As I explained in the essay, writing abandonment is contingent upon the circumstances in which a poet writes. Of course, Afghan poets of my generation share this context, and some may conceive of composing poetry similarly (e.g. in giving one’s all to the poem). But I don’t know if categorizing their works under “poetics of abandonment” is helpful because the poets I translate have a readership in Persian, whereas I write in English. Their readers come from similar sociocultural backgrounds and are familiar with that loss because they share a collective memory, whereas that memory does not have an equivalent currency for my readers because the average English reader of American poetry who would gravitate toward my work is presumably less familiar with my literary and political references. In this way, I have lost something that an Afghan poet writing in Persian has not, but I have also gained readers that they will only have in English if a translator mediates.

It’s important to mention something about being an Afghan who has lived in between Afghanistan and Iran. I write poetry in English, and Persian is my mother tongue; I know both languages very intimately. Like Hossaini and myself, many Afghans have lived in Iran—and those who have not, have read Iranian books, watched Iranian films, and listened to BBC Persian. So, contemporary Afghan literature in Persian is a blend of Kabuli and Iranian Persian.

I think of the poetic statement genre as simultaneously personal and public. The statement traces the conceits of one poet while inviting other poets to similarly conceive. Regarding the influence of writing “abandonment” over my translations, I think it has so far played a role of gravitating me toward sincere and honest texts. READ MORE…

Weekly Dispatches From the Front Lines of World Literature

Literary news from Bulgaria, the Philippines, and India!

Join us this week with a new batch of literary dispatches covering newly released audiobooks by the unofficial “hero of the Philippines,” the passing of one of Bulgaria’s most notable political figures and literary critics, and an award-winning translator’s appearance in New Delhi. From a night of chilling literature in Sofia to a bookstagrammer’s compilation of all Indian books in translation from 2022, read on to learn more!

Andriana Hamas, Editor-at-Large, reporting from Bulgaria

Although usually uneventful, January has so far proved a surprise for everyone who has taken a keen interest in the Bulgarian cultural scene.

Earlier this month, the local community lost the literary critic Elka Konstantinova. Throughout her life, the scholar, who passed away at the age of ninety, managed to balance an innate passion for the written word with a desire to bring about broader societal change by being an active participant in the country’s political life. In a recent report, the Bulgarian Telegraph Agency described her as “one of the key figures in Bulgarian politics after the fall of communism in 1989.” Her research encompassed diverse topics from the relationship between the fantasy genre and the world of today to the general development of the short story during specific periods of the twentieth century.

In other news, by the time you are reading this dispatch, the French Cultural Institute in Sofia will have begun preparations for its first Reading Night (Nuit de la Lecture). The event, organized in collaboration with the National Book Centre, is set to start today, in the late afternoon, and will last well past midnight. This year, the theme is “Fear in Literature” with a focus on fairy tales, criminal investigations, fantasy, dystopian science fiction, chilling essays, and more. Younger readers and their parents will have the chance to participate in several literary workshops and specially designed games that aim to ignite the public’s enthusiasm for books and stories.

READ MORE…

Summer 2022: Highlights from the Team

Don’t know where to begin with our latest issue? We’re here to help!

The most striking piece in this issue was Abdelfattah Kilito’s “Borges and the Blind” (tr. Ghazouane Arslane) for informing me of Borges’ deep affiliation with Arabic literature (something I wasn’t aware of before)—it opened my eyes to another dimension of Borges’ works as well as highlighted the blind spot of critics and readers of translation who might not be privy to the multifaceted aspects of the text behind the text. Cao Kou’s “The Wall Builder” (tr. Chen Zeping and Karen Gernant) is a truly wonderful and chilling fable on the idea of border, i.e., a porous wall between insider and outsider, individual and the collective in a repressive society. Anna Felder’s “Unstill Life with Cat” (tr. Brian Robert Moore) is a lovely, fully immersive tale from a cat’s point-of-view. The translation is magical, wondrously immediate. I love Rose Bialer’s perceptive questions and the resulting interview with Maureen Freely for revealing how Turkey’s political situation might affect the relationship between an author and his translator, and how there are so many layers of “the other” in Turkish society.

—Thuy Dinh, Editor-at-Large for the Vietnamese Diaspora

Kelsi Vanada’s translation is itself a reflection of Andrea Chapela’s long meditation on the meaning and mechanics of mirrors, with all the inevitable subtle distortions and complex reconfigurations that Chapela elaborates on. This extended reflection employs myriad angles of vision‚ philosophy, science, toys, personal narrative, literature, and history, from which to view the significance of mirrors, the act of looking at oneself, and the act of constructing a self-image, with and without the fragmented and inevitably distorted images that mirrors provide. Juan Calzadilla’s poems from Dictated by the Pack (tr. Katherine Hedeen and Olivia Lott) are virtuosic translations—the complexity of the diction and rhythms as well as the subtlety of how the language accretes are very challenging to carry over into English without disrupting the balance between sense-making and surprises in the language. The lines shift across the page, like waves lapping onto the shore, as if the rhythms of thought have been recorded faithfully in their syncopated arrivals, gaps, and runnings-over. Almog Behar’s long poem “First We’ll Speak Many Words About God” (tr. Shoshana Olidort) is a meditation on religion and god, but also an interrogation of our conception of god, an interrogation of the faithful as well as the faithless. It’s subversive and yet hopeful. Sa’eed Tavana’ee Marvi’s ”The Open Tome” (tr. Khashayar Kess Mohammadi) is set in a post-apocalyptic, interplanetary, post-Earth world. The voice of the poem shifts‚ from an unnamed speaker, to a television set, to an ”Oceandweller,” to an unnamed speaker again. The experimental formatting of the poem allows the reader to shift between these different lens ratios. As such, the reader experiences a telescoping which perhaps informs the experience alluded to in the poem‚ by a visionary which either documents the future, or foretells the otherworldliness of the present moment. I really enjoyed Rose Bialer’s interview with Maureen Freely, which touches on the craft of translation, the challenges and the advantages of translating through the prism of race, gender, sexuality, etc., and what it’s like to navigate a translator-author relationship that spans two very different cultures, especially when the author in question is famous, and at certain points even infamous.

—M. L. Martin, Assistant Editor (Poetry)

I have a distinct affinity for Mitteleuropa miserablism, and this edition contains two quintessential instances of this literary tendency: Elfriede Jelinek (tr. Aaron Sayne) and Thomas Bernhard (tr. Charlie N. Zaharoff). It does not get much more central European than Austria, and the Austrians seem to have an affinity for misanthropy, self-loathing, destruction, perversity, and psychosis, but all expressed in the most perfect prose, poetry, painting, and music. Part of my love for these two writers in particular, however, is their pushing, bending, and breaking of the formal rules of language. Perhaps this formalism is my own perversity, since, as a copy-editor, I should be forcing such language back into its grammatical and syntactical straightjacket; but as much as I know and can enforce such rules in a professional manner, I thrive and find a thrill in breaking them. READ MORE…

Weekly Dispatches from the Front Lines of World Literature

The latest in world literature from Sweden, India, and Vietnam!

This week, our editors report on literary news from around the world as summer gets under way, from threats to dissident writers in Sweden to censorship in India to the anniversary of a pioneering author’s death in Vietnam. Read on to find out more!

Eva Wissting, Editor-at-Large, reporting from Sweden

As Sweden’s application to NATO proceeds, the Turkish government has used the opportunity to raise demands on the country to extradite certain individuals. One such person is Ragip Zarakolu, a publisher, journalist, and human rights activist who has lived in Sweden since 2012 as part of an asylum program for threatened writers and publishers. Last week, the International Publishers Association voiced their concern regarding the situation and encouraged Sweden to safeguard Zarakolu’s freedom. Since then, the Frankfurter Buchmesse and the German publishers’ association Börsenverein have followed suit. In 1977, Zarakolu founded the publishing house Belge together with his wife, Ayse Nur, and they published books in Turkey for over thirty years. He was the 2008 IPA Prix Voltaire laureate and is the former chair of IPA’s Freedom to Publish Committee, as well as an honorary member of the Swedish branch of the international PEN organization.

Another writer who has taken up exile in Sweden is poet and Swedish Academy member Jila Mossaed, who last week was awarded the Prix Max Jacob for her poetry collection Det åttonde landet (The Eighth Country), translated into French as Le huitième pays by Vénus Khoury-Ghata. Mossaed was born in 1948 in Tehran, Iran, where she had her literary debut at age seventeen when her poetry was published in the literary journal Khoshe; she later worked as a playwright for Iranian radio and television. In 1986, she fled to Sweden for political asylum. Initially writing exclusively in her native Persian, since 1997 she has also written in Swedish. Recurring themes in her poetry include exile, injustice, and censorship. About writing in her second language, she has said: “To write in the language of exile is to create a small room in that country’s memory. It is a great triumph to become a part of the literary history of a foreign country.”

READ MORE…

What’s New in Translation: April 2022

Discover new titles from Iranian poet Forough Farrokhzad and Korean novelist Kyung-sook Shin, out this month!

In this month’s roundup of translations, we review the works of two iconic feminist writers, Forough Farrokhzad and Kyung-sook Shin, who trace, narrativize, and engage with gender and politics in its most vivid and various forms. In dialogue with the greater schemes of sexuality, passions, and poetics, these women writers work within and trespass the boundaries of their language to paint bold new portraits of the world, as a place lived in the mind.

season

Let Us Believe in the Beginning of the Cold Season by Forough Farrokhzad, translated from the Persian by Elizabeth T. Gray, Jr., New Directions, 2022

Review by Georgina Fooks, Director of Outreach

A poet of (com)passion: such is just one of the myriad ways to encapsulate the unique encounter with Forough Farrokhzad and her poetry. One of 20th-century Iran’s most celebrated and outspoken poets, she was controversial for the ways in which she lived and loved—openly, in transgression of patriarchal societal norms—and as a result, her work was banned for more than a decade after the Islamic Revolution. Yet, her legacy has lived on in illicit fragments and poems shared between readers, and now she is one of Iran’s best-loved women poets, widely read and translated. Through the work of Elizabeth T. Gray, Jr., this latest translation seeks to offer lovers of poetry a comprehensive critical edition of Farrokhzad’s work.

Born in 1934, the poet’s turbulent life was tragically cut short by a car accident in February 1967, leaving us with a nonetheless prolific oeuvre spanning a wide range of creative endeavours. A poet, filmmaker, actress, painter, and more, her work across various formats bears witness to the vibrancy of human life in the face of suffering, and to the wonders and pleasures of living despite overwhelming pressures and pushbacks.

Farrokhzad is undoubtedly a poet of romance. Drawing on a long tradition of Persian love poetry (Rumi was one of her great inspirations, according to Sholeh Wolpé), Farrokhzad’s work remains unique in its fervent declarations of physical and emotional intimacy, opening up possibilities for women poets in the Persian language. The opening poem of the collection, ‘Captive’, points to the vastness of desire:

I want you, and I know that never
will I hold you as my heart desires
You are that clear bright sky
I am a captive bird in the corner of this cage

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Blog Editors’ Highlights: Winter 2022

The reconstituting of memories that have been erased is a central concern for the playful yet meditative Winter 2022 issue.

Asymptote’s Winter 2022 issue is now out, marking the magazine’s eleventh year in publication! The newest edition features writing from a record forty-three countries and twenty languages. Here to introduce you to what this issue has to offer are our blog editors with some thoughts on the pieces that stood out to them the most.

In Maria Stepanova’s 2021 genre-defying work In Memory of Memory, she wrote that her excavation of family history was motivated by a desire to discover “the way memory works, and what memory wants from me.” Stepanova was absorbed with not only recovering the stories of her Jewish family but also probing her own obsessive relationship with memory itself. The memoir suggests the faultiness of memory in its rips and tears, while betraying an anxiety over its artifice in the way the memoirist manipulates the archive through inclusion, exclusion, and distortion for the purpose of her narrative. The reconstituting of memories that have been erased through the forces of time and displacement is a central concern for the playful yet meditative Winter 2022 issue. Like Stepanova, the authors of these varied works construct complex inquiries into the past through reappraisals of memory, dreams of alternate lives, and imaginative play with form. They seek the truth through memories while contesting their inevitable artificiality and malfunctioning.

In Rose Bialer’s deeply affecting interview, the Hungarian poet, memoirist, and translator George Szirtes speaks of returning to certain memories and themes in his personal history throughout his career in poetry, sometimes writing new poems that function as continuations of collections published decades before. This idea of Szirtes’s “return” to the same moments for their comprehension reflects his mistrust of memories but also his belief that truths are embedded within them. One of the talk’s many astonishing moments is when Szirtes claims that the return over time to the same memories in his poems reveals parallel narratives that add up to a palimpsest of personal history and identity. For Szirtes, formal constraints such as the terza rima continuously open the same memories to new facets and understandings. This illuminating conversation demonstrates how the fluidity of memory allows the poet-translator to construct an unstable past and self while “registering the sense of truth in all its complexity.”

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Translation Tuesday: Five Poems from The Book of Absence by Alireza Roshan

You did to me / what black mulberries / do to fingertips

This week’s Translation Tuesday features a haunting sequence of short poems by the Tehran-born Alireza Roshan. Known widely as “a poet without a book,” Roshan began writing these brief poems on the Internet around 2008, and subsequently gained a popular readership for his evocative verses. For that reason, we may think of these poems as subsisting on a specific cultural moment when the tweet started to be conceived as a unit of thought. On the other hand, these poems can also be said to draw on the tradition of the haiku form that has made its way through world poetics. In Gary Gach and Erfan Mojib’s translation, these poems from The Book of Absence (where Roshan’s poems were eventually collected) flicker dramatically into existence and—in their quick apprehension of a strange image—dissipate, only to have their absence linger in the mind of the reader.

You did to me
what black mulberries
do to fingertips

*

No matter how many windows
I open—darkness
won’t leave my home

*

Solitude
is an invisible thread
which begins from the tip of your toe
encircles the earth
then reaches your heel READ MORE…

The Indeterminacy of the Human: An Interview with Rainer Hanshe of Contra Mundum Press

. . . we say to read for difference, for dissonance; read not to identify, or to sympathize, but from a principle of fascination.

Contra Mundum is a New York-based independent publishing house expressly committed to Modernist work and principles. Its catalog includes the dramatic writings and theatre criticism of Robert Musil; Celan’s posthumous prose as translated by Pierre Joris; two “pre-heteronymic” works from Pessoa; the generously-illustrated Letters of Otto Dix; and a late film script from Marguerite Duras. Preference is given texts with limited circulation, the under-translated and outré in particular. 

In 2012, for instance, Contra Mundum published Marginalia on Casanova, Tim Wilkinson’s rendering of Volume 1 in Miklós Szentkuthy’s cathedral-commentary-catalogus rerum, St. Orpheus Breviary. Contra Mundum is now five books into its tremendous project, bringing into English an immense cosmophagic-and-collapsing body of prose from a modernist still known as the “sacred monster” of Hungarian letters. In addition to works from the Breviary, Contra Mundum has so far contributed translations of Prae and Toward the One & Only Metaphor (also translated by Wilkinson, who died in October of 2020) and Chapter on Love (translated by Erika Mihálycsa, who will continue as translator for subsequent Szentkuthy works). That CMP should be the publisher to finally give Anglophone readers an adequate Szentkuthy is fitting: press and author share an understanding of zeitgeists alive—in art, in language—across history, unthreatened by chronology or multilingualism. Contra Mundum too experiences its periodic connection to modernism(s) without—or with different—temporal allegiances. In addition to Musil and Pessoa, CMP has published not only Baudelaire and Wordsworth and the Ghérasim Luca of Mary Ann Caws, but also Iceberg Slim, a new Gilgamesh (Stuart Kendall’s), Ahmad Shamlou, Maura Del Serra, and the collected prose of Robert Kelly. Many texts converge around performance, whether onstage, on screens, or in person(ae): CMP has published Elio Petri, Richard Foreman, Pier Paolo Pasolini, Jean-Luc Godard, Rédoine Faïd, and Carmelo Bene. Adjacent to this swirl of codexical text and idea is Hyperion, CMP’s in-house and aptly subtitled journal: On the Future of Aesthetics.

Rainer J. Hanshe is the founder, editor, and publisher of Contra Mundum Press, as well as the author of two CMP titles, Shattering the Muses and The Abdication, and the translator of its three works by Baudelaire. We spoke recently about the nature of (his) modernism and its role in contemporary literature. Deviation, ambition, and heteroglossia were our major subthemes.

Rachel Allen (RA): How does Contra Mundum understand “modernism”? How do you recognize modernist work when you encounter it? (Is modernism limited, temporally? Geographically? Relationally? Formally? To whom is it available to be modernist?)

Rainer Hanshe (RJH): Although Modernism does occur within a specific epochal moment, I don’t see it as bound to that cluster of time, nor do I see it in absolute or purist terms. There is no kind of totemic Modernism with a unified set of precepts that every modernist abides by. Any kind of doctrinaire, sectarian, or dogmatic form of something cannot be abided. We are advancing modernism more as a kind of mobile act or event, like a type of living roving machine (not in a mechanistic sense but as a generative force) or combustion furnace and monster of energy. It is a question of extracting from any period, any event, any moment, its active, productive elements, like taking an arrow shot by Nature, picking it up where it has fallen, and shooting it in new directions, as Deleuze said of Nietzsche.

In that way, art is no different from science in terms of advancements—once a certain insight or knowledge has been developed, there is no reason to abandon it, let alone restrict it to its original moment. Modernism (let’s avoid the term neo-Modernism) is to us protean and metamorphic, an open, indeterminate constellation. Beyond seeing it solely as a specific movement in time then, consider its principal elements as if they were discoveries: a conscious break with tradition (abandoning outmoded elements of classicism); a rejection of historicism and the grand narratives of Western metaphysics, not to speak of its morals and values; the displacement of reason as a ruling force (the curse of the Enlightenment) and fostering in its stead a chiasmic fusion of the rational and the irrational; an abandonment of bankrupt forms of art, such as naturalism and realism (and so representation), which different scientific developments essentially undermined, and Enlightenment-type encyclopaedic projects of totality; related to consciousness and new conceptions of the self and the indeterminacy of the human: interior monologues; stream of consciousness; perspectivalist viewpoints; fracturedness, fragmentation, heteroglossic language, en plus.

It is a literature of incommensurabilities, of a dynamism in signification, of a rejection of absolute truths, of an embracing of dissonance. A literature that is aware of language’s limits, of its fissures, of its cul-de-sacs and cracks, and it vigorously pursues such. Flaubert’s book about nothing; Mallarme’s Le Livre; Beckett’s search for a literature of the unword; et cetera. Modernism understands language as Bakhtin spoke of it: a dynamic entity consisting of an interplay between centripetal and centrifugal discursive forces. The combustive furnace. Heteroglossia. An amalgam of linguistic registers. The Tower of Babel is not a curse. READ MORE…