Posts filed under 'collaborative translation'

Weekly Dispatches From the Frontlines of World Literature

The latest literary news from Palestine, Kenya, and the Philippines!

This week, our Editors-at-Large offer a fond remembrance of a recently-departed literary icon, and report on book fairs and BTS. From books on boats and boy bands to the changing texture of Ramallah mornings, read on to find out more.

Carol Khoury, Editor-at-Large, reporting from Palestine

Early mornings in Ramallah are varied, except for one scene: an older man, back almost fully straight, all-white head lowered, walking slowly towards one specific coffee house in the old city. A serene smile below a deep gaze, the man would sit in his friends’ company, not for long—just enough to empty his coffee cup, and his head from the thoughts that weighed him down on his way.

Since last week, the beloved older man has not appeared in the streets. Zakaria Mohammed, a celebrated poet and a Palestinian literary icon, now resides in his admirers’ hearts. At the age of seventy-three, Zakaria’s body was lowered to rest, but his soul will continue to visit Ramallah, reminding everyone that:

There is no death
There is only a tiny cloud that passes and covers your eyes
Like a friend who comes from behind and blindfolds you with his hands
There is no death
There is a black goat and a tattooed hand milking an udder
White milk fills your mouth and flows in your eyes
Again, there is no death
There is a Raspberry tree
It holds your shoulder and hurts you
because it wants to open the way for turtles
There is no death
There isn’t
at all

Read more of Zakaria’s poems, translated here by Sinan Anton.

Zakaria Mohammed - Apr 2023 - photo by Ahmad Odeh READ MORE…

Tampoco tenemos nombre / We, too, are nameless: A Conversation with Ilana Luna

When I translate, my approach is much more of an interpretation, in the musical sense; it is a jazz riff, it is a feeling . . .

I discovered one of my favorite poets—the musician, filmmaker, and diplomat Gaspar Orozco—through Ilana Luna in the pages of Scotland-based Reliquiae: A Journal of Nature, Landscape, and Mythology. In Luna’s lulling translation, Orozco’s El Libro de los Espejismos (The Book of Mirages) meditates on the lacuna between memory and myth, and the interstices between sentience and sleep. In this interview, I asked Luna about, among other things, translating Mexican poet Gaspar Orozco and essayist Carlos Monsiváis, as well as Mexican literature in translation, with small indie presses as their prime movers. 

Alton Melvar M Dapanas (AMMD): I love your translation of Gaspar Orozco published at Reliquiae Journal! And you have a forthcoming book of translation from Orozco’s poems under the Corbel Stone Press imprint, Xylem Books. What should Orozco readers like me expect from this new title? 

Ilana Luna (IL): In fact, we have several manuscripts we’ve been working on. The first we completed is El libro de los espejismos/The Book of Mirages. It’s quite a marvelous book, with prose poetry as well as formal poetry, haiku, sonnet, octaves. They were the most fun to translate, truth be told; I love the puzzle or game-like challenge that formal limitations pose. Several of these poems appeared in Reliquiae, as well as in the July 2021 issue of Indian publication Poetry at Sangam. The one you mention, with Corbel Stone Press, is what we’re currently working on. It is more of an anthology of Orozco’s work, with a focus on natural phenomena and a mythic tone, taken from across his ten-book corpus. As always, Gaspar’s poetry is full of luminescent landscapes, vignettes, and often, has a mesmerizing, rhythmic quality. I try to capture this in my translations.

AMMD: In his prólogo to Lapidario: Antología del aforismo mexicano (2014), critic-translator Hiram Barrios maps the presence of aforismos en verso (“aphorism taking refuge in the short poem”) within Mexican poetry since the late nineteenth century, naming Gaspar Orozco’s father as a practitioner of this “anomalous” free-verse that “questions the nature of genre.” Do you think Orozco has followed in his father’s footsteps, and how, if so, has that influenced the way you translated his works?

IL: I’m quite sure that Orozco was deeply impacted by his father’s love of literature, and he tells stories of youthful interactions with preeminent Mexican scholars and literati—for example, the infrarealist poet José Vicente Anaya, also from Chihuahua, whose famous poem “Híkuri” is a reference in our “Notas de un cuaderno de híkuri”/ “Notes from a Peyote Journal.” Orozco’s prose poetry has been elegantly analyzed in “‘Image Machine’: Gaspar Orozco’s Book of the Peony and the Prose Poem Sequence as Perceptual Trick,” Helen Tookey’s chapter of Prose Poetry in Theory and Practice (Routledge, 2022). As for how this paternal influence has impacted my translation, I’d have to say not very much—or at least not directly. I know I can’t be alone in this, but when I translate, my approach is much more of an interpretation, in the musical sense; it is a jazz riff, it is a feeling, it is something like a cover. It is always a direct interface between me and the poem, nothing else. As sheer as that, it is an immersion and a remaking, a new thing unto itself. 

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Where the Poems Live: In Conversation with Katherine M. Hedeen and Olivia Lott

There’s a rawness, an honesty, and an urgent need of poetry that is both captivating and heartbreaking. Queerness is at the center of that . . .

Last fall, Katherine Hedeen and Olivia Lott published Almost Obscene (Cleveland State University Poetry Center), a wide-ranging selection of poems from Colombian poet Raúl Gómez Jattin (1945–1997), introducing English readers to the poet for the first time. 

Gómez Jattin’s poetry defies the contemporary impulse to categorize a book of poems or its poet in any straightforward fashion. A Colombian poet of Syrian descent, born in Cartagena, Gómez Jattin wrote from the margins of his literary culture on topics ranging from mental illness to homosexuality to drug use to Greek mythology; the distance between the poet’s life and his subject(s) often seems imperceptible. 

I recently had the chance to interview both translators over a series of emails, during which we discussed the collaborative process of translating this book together, as well as the “deceptively simple” queer poetics of Gómez Jattin, and exactly where in the body his poems ‘live.’ 

M.L. Martin (MLM): Thank you, Katherine and Olivia, for making time to discuss this powerful and important book, Almost Obscene, which is out now with Cleveland State University Poetry Center. I’m always curious about how translators find and connect with their translation projects. How did you first encounter Raúl Gómez Jattin’s work? And what aspects of his work—and his biography as a marginalized queer Colombian poet of Syrian descent—did you wish to share with English readers?

Katherine M. Hedeen (KMH): I first heard of Raúl when I traveled to Medellín, Colombia in 1997 to attend the International Poetry Festival. He had been a good friend of Cuban poet Víctor Rodríguez Núñez, whom I was traveling with, and he had just died. It was big news at the festival. Raúl was a controversial figure in Colombian poetry, as you can imagine, and the rebel rouser organizers of Medellín’s poetry festival had supported him. I got to know his work through Víctor; which I found both compelling and heartbreaking. He had been on my list of poets I wanted to see in English translation. Fast forward to 2012. Olivia was a student in my literary translation course at Kenyon College. Back then, I’d assign each student a poet to translate, normally one who hadn’t been translated yet. I assigned Raúl to her. She loved the work and eventually her manuscript became her honors thesis in Spanish at Kenyon. At this point, the project was all hers. I had only been involved as her thesis advisor. 

Olivia Lott (OL): Just as Kate says, Raúl was the first poet I translated, as part of her literary translation course and then honors thesis. The project took me to Colombia, where I taught English through the Fulbright Program and spent weekends and holidays traveling around the country to meet poets. My year there gave me time to read a ton of Colombian poetry and to get a sense of the literary scene. I always kept Raul’s work in mind. I was struck by how he was often excluded from national anthologies, and how even in Cartagena (the city where he lived most of his life) his work was difficult to track down in local bookstores. Through this experience I began to translate other poets, but I never abandoned the Raúl project, in part due to the possibility of “righting” his legacy through giving his work a second life in English-language translation. 

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

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

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…

Balancing Familiarity and Strangeness: Rebekah Curry on Translating Euripides

Making a poem or remaking a poem into new language—it’s all part of the same whole.

Euripides’ Alkestis, written in the fifth century BCE, tells the story of a queen who volunteers to die instead of her king and husband. Our Spring 2022 issue features an excerpt from the play in Rebekah Curry’s new translation—a delightfully contemporary rendition of this Ancient Greek work based on a collaboration between Curry and classics scholar Stanley Lombardo. In our conversation, Curry—an award-winning translator of old and current languages—reflects on humor in Euripides’ disturbing play, the appeal of ancient stories, and the different shapes collaborative translation can take.

Michal Zechariah (MZ): A new translation of an ancient text is always an exciting event—it seems to go beyond the text at hand and suggest a new relationship with the past, as in Emily Wilson’s recent translation of Homer’s Odyssey. How did you first encounter Alkestis, and what drew you to translate it? 

Rebekah Curry (RC): If memory serves, I first read Alkestis (in translation) as a sophomore classics major at the University of Kansas, while taking a “Greek Lit and Civ” class. Admittedly, I don’t believe I gave any more thought to it at that time than I did to the other texts I read for the class. Then, a few years ago, I was in a conversation with Stanley Lombardo, whose student I’d been at KU, and he proposed a collaboration. He’d spent some time on a translation of Alkestis that he wanted to take in a different direction, and his idea was for us to work on (and, we hoped, publish) it together.

MZ: I noticed you chose to title your translation Alkestis rather than the better-known anglicized Alcestis, a choice that reminds me of Willis Barnstone’s return to original name forms in his Restored New Testament. What made you choose to use the Greek forms of Alkestis’ and other characters’ names? Is this choice part of a wider approach you took to your translation?

RC: My idea in using Greek forms of the names rather than the Latinized/anglicized forms (“Apollon” rather than “Apollo,” “Herakles” rather than “Hercules”) was to create a sort of productive estrangement. The Greek names defamiliarize the story somewhat, distancing it from the accumulated versions and adaptations of classical mythology in English. At the same time as the translation aims at bringing Alkestis into the twenty-first century, the names are a reminder that this narrative is happening in a remote time and place. I should say, however, that this isn’t an approach that I would push everyone translating from Ancient Greek to take—it just depends on what kind of effect you’re trying to create.

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Translators on a Train: Translation Workshops at the O, Miami Poetry Festival

In the end, the translator must be the best reader of the text to bring it into a new language and context, but they can always have help.

The O, Miami Poetry Festival is a month-long celebration of verse in Florida’s capital, with the mission of establishing a series of events, performances, and public exhibitions, so that “every single person in Miami-Dade County [can] encounter a poem.” The festival’s programming included a translation workshop held by Layla Benitez-James and Jorge Vessel, consisting of two intensive sessions dedicated to studying, discussing, and building upon the complex art of poetry translation. In the following dispatch, Benitez-James gives us a behind-the-scenes look at the going-ons of the workshop, and presents the fruits of the translators’ labour: a poem by Colombian poet María Gómez Lara.

At the end of April, across two continents and various time zones, a group of translators met virtually to discuss, translate, and workshop the poem “palabras piel” by Colombian poet María Gómez Lara. Organized by O, Miami in partnership with the Unamuno Author Series (UAS), the creative task was set as part of a translation workshop lead by two members of the UAS team: award-winning Venezuelan writer, translator, and engineer, Jorge Vessel (pseudonym for Jorge Garcia) and myself, a writer and recent winner of an NEA in translation. Over two sessions in consecutive weekends, we discussed translation theory, inspiration, and collaborated on a wonderfully challenging poem.

The translation workshop was hosted by O, Miami Poetry Festival Founder and Executive & Artistic Director P. Scott Cunningham, who took part in the inaugural Unamuno Poetry Festival in Madrid—the city’s very first anglophone literary festival (Scott’s poem “Miami” from his collection Ya Te Veo was translated into Spanish by Jorge for The Unamuno Author Series Festival Anthology). While the aim of the O, Miami festival is to help each and every person in Miami encounter a poem throughout the month of April, our personal goal in 2019 was to introduce over eighty poets and academics to Madrid’s literary community; as such, translation between Spanish and English has become an important part of both organizations.

Our objective for the workshop was to inspire and embolden participants to take up a translation project of their own, as well as to broaden their ideas of what those projects might entail. While we would open up a discussion about basic elements of translation, we also wanted to expand upon how these writers and translators thought about the overlaps and symbiosis of their creative processes—how the act of translation itself can be the spark or jumping-off point for inspiration. READ MORE…

Bercer un poème: On Nursing Poetry in the Showcase Ù Ơ | SUO: A Poetic Exchange

Sound, she argued, is the space in which an utterance bears meaning.

“What is language if it is not sound?”—Trần Thị NgH

Speaking of translation in one of the pre-recorded sessions of the poetic showcase Ù Ơ | SUO, writer Trần Thị NgH reminded the audience of the importance of sound in language. Sound, she argued, is the space in which an utterance bears meaning.

This focus on sound and other sensory aspects of poetry permeated the week-long Ù Ơ | SUO, which brought together poems in translation and multilingual works mixing Welsh, English, and Vietnamese, as well as panel discussions and visual and performative responses. This collaborative work was the result of a three-month residency for Welsh and Vietnamese women and non-binary writers.

Ù Ơ | SUO’s point of departure, according to Nhã Thuyên’s introduction, was the “familiar sounds of lullabies” and how they might serve as a clue to the “origins of poetic language and the role of women in transmission of language and memory within families.” The title of the showcase, which refers to the act of singing a lullaby, inspired me to experience this showcase through the dialectal metaphor of “bercer un poème“: cradling a poem as a mother would a crying child. The reader is also important to the “growth” of the piece: reading is how we cradle a poem. Nous sommes bercés par le poème, et nous berçons le poème—we are cradled by the poem, and we cradle the poem.

As I viewed the exhibition, Piaget’s theory of cognitive development came to mind. His theory deals with the nature of knowledge: how a child comes to acquire it, build it, and use it. According to Piaget’s framework, children go from experiencing the world through actions, to learning how to represent it through words, to expanding their logical thinking and reasoning. It isn’t that children know less, Piaget argued; they just think differently. This thinking “differently” is then a space where creative potential can emerge.

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To Make Sense, Against All Odds: An Interview with Connie Palmen, Author of Your Story, My Story

In writing you unwittingly expose your most intimate voice, your soul. It’s beyond control.

There’s something about Sylvia Plath—the brevity of her life, the tragedy of her death, the haunting work she left behind. In the nearly six decades since her passing, she has remained an imposing figure in literary culture, romanticized and politicized and psychoanalyzed to excess. Plath’s relationship with English poet Ted Hughes, whom she married in 1956, has also endured as an object of public fascination. Their partnership was tempestuous—strained by Plath’s mental illness, Hughes’s infidelity, and the demands of the writing life. Yet on the outside, they were two beautiful, talented writers, bound by love and poetry.  

Dutch author Connie Palmen’s latest novel, Your Story, My Story, translated by Eileen J. Stevens and Anna Asbury, uses Plath and Hughes’s ill-fated marriage as a vehicle for larger questions about lust, loyalty, and grief. Palmen wrote the novel as she mourned her husband’s death, and explored her pain through the character of Hughes, who narrates the novel while grappling with the death of his own wife. Palmen, Stevens, and Asbury have achieved remarkable success in bringing Hughes’s literary voice to the page; reading Your Story, My Story feels like reading straight from Hughes’s diary. The prose is lovely, the emotions raw. But the novel’s existence also poses interesting ethical questions.  

Originally published as Jij zegt het in 2015, Your Story, My Story is written from Hughes’s perspective, Palmen’s intention being “to tell Ted’s side of the story.” As a narrator, Hughes explicitly posits that he has been unfairly vilified in contemporary discourse (“She was the brittle saint, I the brutal traitor,” reads an excerpt on the front flap. “I have remained silent. Until now.”). This is possible. But Plath’s recently discovered letters, in which she makes allegations of assault and abuse against Hughes, tell another story. Jij zegt het was published before these letters were made public; still, what is there to be gained by ventriloquizing the dead? 

Between Palmen and I there is a divergence of opinion regarding the ethics of this endeavor. The fictionalized Hughes condemns “the mudslide of apocryphal stories, false witness, gossip, fabrication, and myth” that shaped the couple’s legacy, but Palmen adds to this mudslide by producing a work of fiction that promises to deliver “the truth of [the Plath-Hughes] marriage” and “forever change the way we think about these two literary icons.” Turning a historical figure’s life into fodder for fiction is another form of speculation, but Palmen seems unbothered by the irony. And regardless of Plath’s credible allegations (the veracity of which Palmen doubts), the business of writing a whole novel to vindicate Hughes—who in the book weathers Plath’s erratic outbursts and volatile temperament with saintly patience—feels fraught. 

Nevertheless, Your Story, My Story is an engrossing and often elegant novel. Palmen, Stevens, and Asbury replicate Hughes’s writing style with startling authenticity, and Palmen deftly draws out internal conflict in her characters. The premise may be questionable, but the craftsmanship is undeniable. I enjoyed the novel most when I read it as a mesmerizing portrait of an imagined relationship, rather than as an assertion of Hughes’s innocence or a historical corrective, as it seems marketed to be. I recently spoke to Palmen about her writing process, artistic choices, and stance on biographical storytelling.

—Sophia Stewart, Assistant Interviews Editor

Sophia Stewart (SS): Your very first novel De wetten came out in 1991. It went on to be translated and published in twenty-four countries, including the United States, where it was released as The Laws in 1993. Rarely do debut novelists find this kind of immediate international success. Were you surprised at all by the reception of your first novel? How did its success influence your writing and the books you wrote in the years after?

Connie Palmen (CP): It may, and most certainly does, sound arrogant, but I wasn’t overly surprised. I knew I had written a novel that was new and different, and that I wrote about a very twentieth-century coming-of-age of a woman. It has only been a short time since the search for identity has been regarded as not just a male quest, and in my novel this quest is also connected to knowledge, to stories. Women could recognize themselves in their struggle to learn and to find some kind of autonomy, and men would recognize their desire to define the world and the women in it. The novel has its roots in the literature of rebellions, as in the saga of Faust, who sells his soul to the devil to become a great artist. My main character Marie lets herself be defined by the men she meets till she has the courage and independence to tell her own story. A first novel is crucial, because it is an encounter with yourself as a writer. The book is a meeting, it discloses your style, your themes, your thinking, your idiosyncrasies, not just to the readers, but mainly to yourself. Only your first novel does that. From that moment on, you know. READ MORE…