Place: Greece

Translation Tuesday: “The Perfect Crime” by Tasos Leivaditis

This manuscript was discovered in the room of a low-ranking bank official. The official himself was found dead, his head smashed.

This Translation Tuesday, a twisted, rambling screed offers a window into the dark mind of a low-level bank clerk. Obsessed with money, plagued by seedy, morbid memories, buffeted by obscure resentments, he comes across a letter that confirms his most paranoid delusions, and begins to plan his ‘perfect crime’. This is a powerful study of madness from the Greek writer Tasos Leivaditis, rendered into a genuinely disturbing English by N. N. Trakakis.

It continued raining, and so I too continued sitting under the porch of a cheap, commonplace hotel in a small cul-de-sac. How I got there is an entire saga, but I would often absent-mindedly find myself in the most unlikely parts of the city, and by ‘absent-mindedly’ I mean absorbed in thoughts that troubled me of late. I was always of course a procrastinator, but this delay had lasted for years and the resolution that had been ordained, from whatever angle you examined it, was not at all in my favour. When I left my boss’ house, in my haste I forgot my one and only coat, but I thought that, rather than trying to clear up such a messy situation, I’d be better off hanging myself. And I may well have done so if this letter hadn’t arrived. “The landlady must have left it on the table,” I thought. A letter that, the more I think about it, the more convinced I become that I had been waiting for it for a long while, it contained moreover so many details regarding my personal life that there couldn’t be any doubt that it was destined for me – despite the fact that people’s morals have slackened so much in our time that they might even call into question the authenticity of a letter, the contents of which would admittedly crush them.

The rain abated, I was ready to leave, then I remembered why I had come, it was the same hotel, many years ago, I might not have even been eighteen, I would often think “my God, if I could at least see one woman naked, then I can die!” but I was also afraid lest I did in fact die, one night it seemed I was hypnotised, a woman approached and brought me here to this hotel, I had no idea how.

“C’mon, get undressed and get in bed,” she told me.

It was winter, I was wearing a khaki scarf which belonged to my grandfather, I remember that it was this very scarf, hanging close at hand on a rack, that we used to bind his jaw as soon as he had died, as was the custom. I took off my jacket and lay down, the woman undressed completely, and I, of course, may as well have been dead, for whether from fear or bad timing nothing was happening. The woman got up.

“If you can’t do it, why hire a hooker?” she said, washing her hands in the basin.

“My apologies, some other time…,” I stammered.

She perhaps thought that I was trying to avoid paying, for she immediately replied:

“The body fell on the bed, it must be paid.”

That expression made an impression on me, in particular its tone: she spoke about her body as though she was referring to someone else, as though she was saying, for example, “the old lady is unwell, it doesn’t look like she’ll make it through the night,” an old lady, in fact, who’s lived her life and made your life miserable with her old-age grumbling – in exactly that way. Then, I don’t know how, I felt a kind of distress, as though they had stuffed my mouth with lots of cotton wool, I then observed the wall next to me: it seemed to tremble at first, then it began to tilt and tilt, until it was about to collapse on me, I rushed to the door and ran down the stairs.

At the exact moment when my boss was angrily showing me the door, I again noticed the wall shaking, “it’s weird how people live in houses like this,” I thought, when I got back home, past midnight, everything was shut, they were asleep, I began forcefully ringing the bell, eventually a window up high opened and that familiar, longish face appeared.

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Weekly Dispatches from the Front Lines of World Literature

The latest literary news from Greece and France!

This week, our editors take us to Greece and France, where they find exciting projects at the National Library, urgent new poetry in translation, and theater adaptations. From the Afro Greek experience to new takes on the work of Annie Ernaux, read on to find out more!

Christina Chatzitheodorou, Editor-at-Large, reporting on Greece

The National Library of Greece (NLG) is currently displaying the fruits of their project “We, the Afro-Greeks: black literature as a cultural bridge.” Until the end of April, the Library will be displaying new books by authors of African origin that focus on themes of immigration and racism—additions enabled by this project. This comes after a few initiatives by and for Afro-Greeks that engage with the lived experience of Black people in Greece. The term “Afro-Greek” itself, as Adéọlá Naomi Adérè̩mí explains, is relatively new: “We started using it around 2015 to 2017 as a term to express the experience of being Black and raised or born in Greece, of having our formative years in Greece and identifying as Greek citizens legally and culturally. We are Greek and African.” READ MORE…

An Unexpected Lurch of the Heart: An Interview With A. E. Stallings

It’s an awareness of diachronic time, of the present and the past coexisting in the same space.

In the world of contemporary English poetry, A. E. Stallings is a giant. Known for both her innovative, various work within traditional poetic forms as well as her extraordinary translations of ancient Greek and Roman texts, her poems celebrate both the timelessness and resilience of technique, as well as how ancient constructions can continually metamorphose and evolve to enliven contemporary internalities and realities. In this following interview, she speaks to the allure of the classics, the essential work of keeping words alive, and the symbiotic relationship between translation and poetry.

Sebastián Sánchez (SS): Although you’ve spoken on writing poetry from a young age, you did not start to learn Latin until you were an undergraduate at the University of Georgia, where you switched from an English and Music major to a Classics major. What was it about Classics that attracted you?

A. E. Stallings (AES): I think I probably always had a sneaking attraction to it… to anything a bit arcane or out of the ordinary. My grandfather had studied Greek in seminary (he was an Episcopal priest), and was proud of his accomplishments in that regard. My Dad had wanted me to take Latin in high school (having been quite good at Latin in high school himself), but in the end, defiantly, I took Spanish—which I also much enjoyed. But I think I started to feel I was missing out, missing something. You know, you would run into these Latin or Greek tags in English literature, and feel that this was something you really ought to know. In the end, I thought I’ll just take Latin 101 and get a taste for it, but I had an extraordinary and extraordinarily eccentric professor, Dr. Robert Harris (at the University of Georgia). The class was riveting. And my classmates were interesting too, harder to pigeonhole than the average English major or even music major.

I then just kept taking Latin classes (because what was the point, Dr. Harris would say, unless we were going to get as far as some Virgil, which he recommended we read in the graveyard), until one day the department head (Dr. Rick LaFleur) took me aside and suggested I might as well change my major at that point. As an aspiring poet, I also appreciated the rather old-fashioned close reading we did of poems—scanning the meter, memorizing, looking at allusions and sound effects, rhetorical devices. This felt useful to me as a writer. I was not particularly interested in theory, which perhaps was having an ascendance in other literature courses at that time.

SS: In 1999, you moved to Athens and have lived there ever since. What led you to make this decision, and how did this impact your development as a writer?

AES: It was supposed to be, like so many things in life, a temporary decision. My husband is Greek, and he wanted to try moving back to Greece and living there a while. I think we said two years. Two children and two decades later, of course, it seems more momentous than it did at the time. It is hard to say how it may have affected me as a writer. It did probably affect how I wrote about Greek mythology (it all seemed less… mythological, I guess), and no doubt made me more aware of modern Greek literature. It probably pushed me more towards Greek generally, even though I had trained more as a Latinist. It has affected me in other ways; being in Greece and married to a journalist, I felt like I was both on the edge of where things are happening and at the forefront of some more general trends—the economic crisis, the migration surge, and climate change, all of that seemed more visible and more towards the surface of things in Greece, which is on the border of so much. That in turn has changed how I read classical literature, with an understanding of the geography: the placement of Greece, in the Aegean, is further towards the East and the global South than Western classics departments tend to place it, at least theoretically. It has re-oriented my sense of Classical literature quite literally. READ MORE…

From Palestine to Greece: A Translated Struggle 

. . . utopias are not solely objects of fantasy but are objectives to be built and lived . . . at the intersection of art and revolution.

Palestine and Greece have long enjoyed a strong relationship of solidarity and friendship, fortified by mutual assistance during political tumults, expressions of recognition, and profound demonstrations towards peace and independence. In this essay, Christina Chatzitheodorou takes us through the literature that has continually followed along the history of this connection, and how translations from Arabic to Greek has advocated and enlivened the Palestinian cause in the Hellenic Republic.

Following the Israeli invasion of Lebanon and the siege of Beirut in 1982, the Palestinian Liberation Organisation (PLO) was forced to leave the city. Its leader, Yasser Arafat, then fled Beirut for Tunisia, and, in fear of being captured or assassinated by Israel, he asked his Greek friend Andreas Papandreou for cover. The two had previously joined forces during the dictatorial regime in Greece known as Junta or the Regime of the Colonels, in which Arafat supported the Panhellenic Liberation Movement (Panellinio Apeleutherotiko Kinima/PAK) founded by Papandreou, and had also offered training in Middle Eastern camps to the movement’s young resistance fighters. 

Arafat arrived then from war-torn Beirut to Faliron, in the south of Athens. He received a warm dockside reception by the then-Prime Minister Papandreou and other top government officials, as well as a small crowd consisting mostly of Greek Socialist Party (PASOK) members and Greece-based Palestinians, who stood by chanting slogans in support of the Palestinian cause. Papandreou called Arafat’s arrival in Athens a “historic moment” and assured him of Greece’s full support in the Palestinians’ struggle; after all, while Arafat was coming to Athens, accompanied by Greek ships, pro-Palestinian protests were taking place around the country almost every other day. 

Although our support and solidarity with the Palestinian cause neither began nor stopped there, that day remains a powerful reminder of the traditional ties and friendship between Greek and Palestinian people. But more importantly, it comes in total contrast with the position of the current Greek government. Now, despite the short memories of politicians, it is the literature and translations of Palestinian works which continue to remind us of Greece’s historical solidarity to Palestine, particularly from left-wing and libertarian circles. 

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Seas Otherwise Too Treacherous To Navigate: Mario Aquilina on the European Essay and Its Planetary Histories

. . . the essay sustains a tension between experience and the attempt . . . to derive ideas or abstractions from experience . . .

In The Essay at the Limits: Poetics, Politics and Form (2021), Mario Aquilina, a Maltese literary historian and scholar, probes through the philosophies and ethos of the genre’s figureheads—from Montaigne and Francis Bacon to Samuel Johnson and Ralph Waldo Emerson—and considers the “paradox at the heart” of the essay: “the more resistant to genre an essay is, the more properly an essay it is.” The foundations of the ever-expansive, proliferating possibilities of the essay as a genre, form, and mode can be found in its pre-Montaignean roots from Azwinaki Tshipala of 315 CE South Africa, al-Jahiz of 8th-century southeastern Iraq, and Heian Japan’s Nikki bungaku (diary literature) comprising of court ladies Sei Shōnagon, Izumi Shikibu, Lady Sarashina, and others, to the Graeco-Roman philosophers Plutarch, Seneca the Younger, St Augustine of Hippo, and Marcus Aurelius.

In the contemporary era, this obscured historico-aesthetic timeline courses through the genre, from the New Journalism movement of the 60s (Gay Talese, Joan Didion, Truman Capote, Annie Dillard, Norman Mailer, Tom Wolfe) to ‘memoir craze’ of the 90s (David Sedaris, Mary Karr, Frank McCourt), from the British life-writing movement and its American counterpart, creative nonfiction, to its present-day extra-textual permutations: essay films, graphic memoir, the imagessay, and video essays. But what of this “memoirization of the essay” and “essayification of the memoir”—to quote from David Lazar? “If we think of the ‘I’ of the essayist as collaborative, then we understand that the essay does not have to be as narcissistic a genre as it has sometimes been presented. Its value—literary or communicative—not simply expressive,” writes Aquilina for The Edinburgh Companion to the Essay (2022). 

In this interview, I spoke with Prof. Aquilina on, among other topics, the histories of the essay within and beyond the Western literary imaginary, his thoughts on Montaigne and Montaigne’s Euro-American stalwarts Georg Lukács, Theodor W. Adorno, Phillip Lopate, and John D’Agata, and the genre’s recalcitrant relationship with categorisation, alterity, and selfhoods. 

Alton Melvar M Dapanas (AMMD): I would like to begin this interview with your opinion on John D’Agata’s The Lost Origins of the Essay (2009) which was part of his trailblazing yet contentious trilogy. D’Agata follows the essay to its genesis in ancient cultures of Sumer, Greece, Babylonia, South Africa, and China: miscellanies of Ziusudra, dialogues of Ennatum, self-interviews of Azwinaki Tshipala, and biographies of T’ao Ch’ien. 

Mario Aquilina (MA): Editing an anthology is always a contentious act. Literary anthologies are political in the sense that they organise a body of knowledge in specific ways, bringing to our attention that which we might otherwise not see or something hiding from us that we should see. Anthologies establish or disrupt hierarchies of value and relevance, and they influence in decisive ways what is preserved and circulated as well as what is lost. Anthologising is inseparable from canonisation, archivisation, but also representation and social relations as shown in the well-known debate between Rita Dove and Helen Vendler in The New York Review of Books around The Penguin Anthology of Twentieth-Century American Poetry (2011). 

John D’Agata’s The Lost Origins of the Essay (2009) is provocative in the sense that, unlike some other accounts of the history of the essay, it does not begin with Michel de Montaigne. It also casts its net beyond the Western Canon. It thus stretches both the temporality and geographical positioning of the story of the essay that we often tell ourselves. It forces us to consider the possibility that the essay is not necessarily a fundamentally modern form (Jacques Rancière calls Montaigne the ‘first modern man’) and not necessarily tied to the rise of humanism and a human-centred perception of the world. However, what is perhaps even more contentious for some is that, through this alternative history of the essay, D’Agata also makes an intervention in the present by shifting the parameters within which one might think of the essay as a genre. D’Agata’s instinct in this anthology is to open the genre, to find it in places and times in which we did not see it before. The consequence of this is that as readers we are fascinated by the extent of the potential of the essay but also possibly confused by being presented with a form that is so stretched that it almost starts to incorporate everything. I personally think that D’Agata’s book does important work and I consider it to be a valuable contribution to not only studies of the history of the essay but also to its theory. 

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Weekly Dispatches from the Frontlines of World Literature

Literary updates from Greece, Palestine, the UK, and Spain!

The week, we bring more updates from writers around the globe as they continue to commemorate, resist, show solidarity, and contemplate our present moment. In Greece, the literary world remembers the historic Athens Polytechnic Uprising; in the UK, the prestigious Warwick Prize for Women in Translation is awarded; in Spain, an exciting young literary festival brings together some of the best names in Spanish-language writing today, to talk about that eternal subject—time; and lastly, our editor from Palestine expresses gratitude for those around the world who have continued to stand up and show support.

Christina Chatzitheodorou, Editor-at-Large, reporting for Greece

The book Speak, Bird, Speak Again: Palestinian Arab Folktales was recently translated from English into Greek by Dimitris Koufontinas and published by Monopati Editions. In the collection, editors Ibrahim Muhawi and Sharif Kanaana have gathered and selected stories from Palestine that best exemplify the Palestinian Arab folk oral tradition, and the translation represents an important addition for Palestinian and Arab literature in the Greek language.

Recently, on the fiftieth anniversary of the Athens Polytechnic Uprising (1973), Giorgos Perantonakis wrote an article for Book Press, highlighting the continual legacy that this demonstration—and the dictatorship, the Regime of the Colonels (1967-1974), that it protested—has left on Greek literature, citing important works from poetry and novels to personal memoirs. However, Perantonakis omitted one of the most important anti-dictatorial titles: Ta Dekaokto Kimena (The Eighteen Texts), a collective volume of eighteen writers (including Georgios Seferis, Manolis Anagnostakis, and Stratis Tsirkas) and their political works, which was published in July 1970 by Kedros Publications. READ MORE…

Translation Tuesday: Two Poems by Tomas Venclova

So death recedes. Morning approaches with a rooster’s cry / And a swallow takes heed

This Translation Tuesday, we find Lithuanian master Tomas Venclova sea-watching in a pair of entrancing poems, translated with beauty and guile by Diana Senechal. Lashes of brine, mist and cloud rise up from these chilly autumn seas, as do—so often the case—a soft sadness, and the observer’s most tender preoccupations.

August Elegy
For Z. B.

How are you, how is it to live
in the zone unknown to us still?
Forgetful and wet to the full,
the seasons float over the gulf.

Heat presses the narrow pavement,
the helicopter hones its direction,
takes notice: someone is absent.
This barely was able to happen.

Caught in the battered ships’ crush,
the whirlpools thrash the pavement,
and midyear soon comes to the seventh
year of your growing absence.

From that silent place what will I glean
on the balcony, pouring my wine
without you—who conquered alien
beds and bodies, you, skeptic, twin,

soul-likeness of mine? Almost always
you guessed what I had up my sleeve.
Now nature is all you have left—
the one God in whom you believed,

who always offered a safe
retreat from the State and its madness,
and whom—thrush’s skill, lynx’s craftiness—
you held higher than yourself.

Perhaps you are really in the fog,
in the film of glittering oil,
in scattered letters and logs,
by the promenade, where yachts jostle,

where road-loops are etched on the slope,
where the bell is contained in a breath
(a friend does not stay there long,
while an enemy stays to the death).

Perhaps you are really in the rays
where mollusks polish the deep,
in Vingis’s rusty pines,
and in Kotor’s salt molecules,

over here, where the sea vapor clears,
and in sands a thousand versts away.
“It is good,” you yourself would say,
“that nature gets by without tears.”

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Weekly Dispatches from the Frontlines of World Literature

News from Latin America, Greece, and Spain!

Join us this week with a new batch of literary dispatches covering a wide range of news from Latin America, Greece, and Spain; from censorship and literary awards to a slew of literary festivals, read on to learn more!

Miranda Mazariegos, Editor-at-Large, reporting from Latin America

In Colombia, Laura Ardila Arrieta’s book La Costa Nostra was pulled from publication days before going to print by Editorial Planeta, one of the most influential publishers in the Spanish-speaking world. Ardila Arrieta’s book investigates one of the most powerful families in Colombia and was pulled due to “three legal opinions that proved to us that the text contained significant risks that, as a company, we did not want to take on,” according to Planeta’s official statement. Ardila Arrieta was signed by Indent Literary Agency a few days later, and her book has instead been published by Rey Naranjo, an independent Colombian publisher who stated that the publishing of the book represents “the desire to contribute so that the future of our democratic system improves and that education and reading empowers us as a society.” 

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I Was Young: On Mutsuo Takahashi’s Only Yesterday

[Takahashi] folds time’s unforgiving continuum in one motion, collapsing it into that narrow, white space between one line and the next . . .

Only Yesterday by Mutsuo Takahashi, translated from the Japanese by Jeffrey Angles, Canarium Books, 2023

Classicists are not known for pared-back prose, but in the June 1936 edition of The Classical Journal, Hanako Hoshino Yamagiwa penned a candid, simple piece on the multiple, “surprising” similarities between Ancient Greece and the Japan of her time—a comparison drawn not through extensive research, but the “things which I actually saw, heard, or read from my childhood”. Published for its novelty more than its expertise, this quiet, strange essay touches on a myriad of surface resemblances: agricultural practices, the affinity of Athena and Amaterasu, the lack of romance in marital matters, the habit of passing things from left to right. Together, these daily observations hint towards a woman who, while reading about a nation that could not be further away, had seen a vision of her own life. And so, what emerges is not a convincing portrait of how these island countries may mirror one another between their spatial and temporal distances, but testimony for a vaster pattern: the travelling body hunting the ontological material of geography to retell history, to excavate an expression of the self from the mired cliffs and centuries. It is the story of a body curious, remembering, and in motion. Its muddied tracks.

In Mutsuo Takahashi’s Only Yesterday, Greece is the poet’s material, base, and centre. Through over one hundred and fifty short poems, each translated with much care and expertise by Jeffrey Angles, the poet casts upon shores and mountains, daybreaks and cicada-filled treelines, portioning out a lifelong fascination with the archipelago and all that links it to the world. An extensive corpus has already attested to the depth of Takahashi’s affinity for the Hellenic—from translations of Euripedes and Sophocles to a repertoire of essays and interpretations—but this collection, largely written in his seventy-ninth year, is the first to be entirely dedicated to Greece. And perhaps it is because of this timing, in the winter of the poet’s life, that the view presented in these brief lines is not one of raw precision, of wandering or travelogue, but of Greece dissolving, slowly, into the liquid called reflection.

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When Woe Means No: Translating Women’s Survival as Resistance 

Carson grants her Trojan women agency, even if it seems that hostile men and unfeeling gods control their lives.

In our new column, Retellings, Asymptote presents essays on the translations of myths, those enduring stories that continue to transform and reincarnate. Here, Hilary Ilkay considers the contemporary rendition of an ancient tragedy by Euripedes, as told by poet Anne Carson and artist Rosanno Bruno in the acclaimed The Trojan Women: A Comic.

Thanks to cinematic blockbusters like Troy and Emily Wilson’s bestselling translation of Homer’s Odyssey, the story of the Trojan War has established itself within the cultural mainstream. However, its continual revival is not just a contemporary phenomenon; as early as 5th century BCE, the mythical war had already taken on legendary status, and was ripe for adaptation and retelling.

Arguably the most tragic of the ancient Greek tragedians, Euripides’s plays are infamous for their bleak explorations of human hubris and divine cruelty. In his lifetime, as Athens was embroiled in the Peloponnesian War, a violent 27-year conflict with rival city-state Sparta, Euripides drew on the Trojan War specifically to reflect on the uncertainty of his time, making a connection between Athenian imperialism and the Greeks’ pretense of invading Troy for the sake of a single woman. Taking its cue from the ending of the Iliad, which features funeral laments from three women characters, Euripides’s play The Trojan Women casts a spotlight on the fates of the wives, mothers, daughters, and sisters of the male heroes—who typically occupied center stage in narratives of war. As a focused treatment of women’s suffering rarely seen in ancient Greek tragedy, the play is a brutal exploration of the commodification of women’s lives and bodies, as well as the ambivalence of “surviving” a tragedy when those remaining have lost all sense of meaning, stability, and security.

Given Euripides’ interest in the experience of women and the retelling of myths, it’s no surprise that his legacy continues through the work of poet and translator Anne Carson, who has received much acclaim for her rewritings of Greek classics. Carson constantly stretches the boundaries of translation in her work, dramatizing how every translation is necessarily its own “version” of the source material and not necessarily a “faithful” replica. In 2006, she published her loose translations of Euripides’s lesser known tragedies under the title Grief Lessons; in 2019, she adapted his infamously bizarre play, Helen, into Norma Jeane Baker of Troy, which interweaves the stories of Helen of Troy and Marilyn Monroe. READ MORE…

Translation Tuesday: Five Poems by George Sarantaris

about us hums / a mythical insect / a God

Part of the Generation of the 30s⁠—a group of Greek modernist writers and artists⁠—George Sarantaris has not received as much attention as the writers of that era, such as the Nobel laureate and poet Giorgos Seferis. This Translation Tuesday, translator Pria Louka brings five of Sarantaris’ poems into English. Read on and appreciate these imagistic, mist-like poems⁠—philosophical and sensual in their very reticence and brevity.

Philosophy

       For Kostas Despotopoulos

Conversation with the object
a lonesome thing,
deliberate silence
from an unknown listener
approaches us
and binds,
about us hums
a mythical insect
a God

The Mist

The mist teems
With anemones

Look at the branches
What a lake
What impatient heart
Peer into
The right drop
What drive
Takes the child
What languor
The woman

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A Thousand Lives: Staff Reads from Around the World

Our staff's recommendations from Greece and India!

This month, our editors select their recent favorite works, including Greek poetry that muses on the voices of cicadas and the natural world, as well as an Indian novel of friendship, philosophy, and the changing Delhi cityscape. Read on to find out more! 

Phoebe Giannisi already had me with her Homerica (2017), and now has got me again with her new book Cicada (New Directions, 2022). Beautifully translated, like Homerica, by Brian Sneeden, the book resounds with an “alien voice from the fence of the teeth.” Alien, not only because it is the song of the cicadas that is constantly evoked and lurks from underneath the pages since its clear-voiced announcement in the title, but even more so because the voice here belongs to all sorts of beings, especially the non-human ones. It’s the wind, and the earth, the figs, and the fish, and the egg, the sea, the rain. Words, “the thing that is most yours,” are borrowed from elsewhere. For how else could there be a meditation on the passing of time and transformations, unless out of attention to that which is always present yet is almost impossible to record: the sound or, to say it with Virginia Woolf, “the murmur or current behind it,” the humming of it?

–Cristina Pérez Díaz, Editor-at-Large for Puerto Rico

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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…

Blog Editors’ Highlights: Summer 2022

This issue deeply reckons with fixing selves that have been lost, falsely performed, and fractured.

The Summer 2022 Issue is our forty-fifth edition, featuring work from thirty-one countries! From newly translated fiction by luminaries such as Elfriede Jelinek and Thomas Bernhard, to our special feature highlighting Swiss literature, and to probing essays that interrogate the adoption of new languages, these intricately linked writings feature characters who are thrown into abysses both personal and political but discover moments of solace, communion, and revelation. To introduce you to another rich, wide-ranging issue, our blog editors discuss their favorite pieces.

In Elisa Shua Dusapin’s 2021 National Book Award-winning novel, Winter in Sokcho, translated by Aneesa Abbas Higgins from the French, the unnamed narrator, a young French Korean woman living on the border between North and South Korea, experiences an ongoing crisis of identity due her inability to be seen, displacement, and strained relationships with her domineering mother and absent boyfriend. In the novel, the narrator seeks to recover a self that has been rendered invisible. One of Dusapin’s most fitting metaphors for this reassembling of the self is the narrator’s constant search for her reflection in the mirror of the guesthouse where she works. Similarly, the search for a true reflection emerges as a central theme in the introspective Summer 2022 issue. It is apt in these precarious times when the stability of the self is being shaken by forces of displacement and politics that this issue deeply reckons with fixing selves that have been lost, falsely performed, and fractured. The building of the self is literalized by Lu Liu’s playful yet melancholy cover art, in which two boys nervously construct a sand tower out of words, alluding to the Tower of Babel made personal in Jimin Kang’s moving essay, “My Mother and Me.”

The mirror is the object of Andrea Chapela’s kaleidoscopic, multidisciplinary self-inquiry, “The Visible Unseen,” elegantly rendered by Kelsi Vanada. It adopts the fragmentary form of a series of failed beginnings, in the manner of Janet Malcolm’s famous essay on David Salle, Forty-One False Starts. Chapela’s variation of the form represents the difficulty of locating the self in one’s reflection. By extension, Chapela argues that at a given time, the self can never be completely isolated; rather, it can only ever be seen through a particular type of mirror, at a certain angle, beneath a certain light, yielding a fragment of the whole. Just as Chapela scrutinizes the mirror through a variety of perspectives—scientific, literary, philosophical, memoiristic—so must we be as comprehensive yet fragmentary when we search for ourselves. As Chapela writes, “Little by little, I start to accept that each new beginning of the essay is just one piece of the full picture.”

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