Posts filed under 'nationalism'

What’s New in Translation? March 2017

Our team reviews some of the newest translations published in English this month

heretics

Heretics by Leonardo Padura, tr. by Anna Kushner, FSG

Review: Layla Benitez-James, Podcast Editor

Leonardo Padura’s novel, Heretics, has finally made its way to North American shores and English speakers everywhere thanks to translator Anna Kushner’s work for Farrar, Straus and Giroux. Originally published by Tusquets Editores of Spain as Herejes in 2013, Heretics is a startlingly, and in many ways disturbingly, relevant work for 2017—as rising levels of xenophobia and nationalism are straining already tense relationships across many borders and affecting refugees throughout Europe and North America. Padura’s novel opens in the Havana of 1939 with the rejection of the St. Louis, a German transatlantic liner sailing from Hamburg whose 937 almost entirely Jewish passengers were fleeing the Third Reich. Their tragic return to Europe—a effective death sentence—is watched by Daniel Kaminsky, the first character introduced and the namesake of the first of the novel’s four sections. Daniel has high hopes in his nine-year-old heart that his parents and sister aboard the ship will make it to land.

At 525 pages, Padura has ample space to leap through an ever thickening plot as his characters become more and more entangled in a seemingly unlikely series of events. Yet the read is a quick one, driven forward by drastic jumps between Havana and Amsterdam and a narrative structure which throws the reader several curveballs in the pages where a more traditional detective story might feel the need for resolution. It’s especially relentless in its final two dozen pages. This book, addicting in and of itself, will also compel readers to dive into the real history of the events on which it centers; they are oftentimes much stranger than any fiction could hope to be, even though Padura tells us right before we embark that “history, reality, and novels run on different engines.” However, to describe the work as a historic thriller, or even to focus on the mystery of a stolen Rembrandt that is woven throughout the larger plot, only hits at one level of Padura’s game. He lets us fall through history almost effortlessly, revealing the inevitable repetition of human cruelty from biblical times through the 17th century, the 20th and up through our own muddy 21st. He neither sugar coats nor exploits these horrors, to his credit.

While the novel takes one of Padura’s recurring characters, Mario Conde, as its hero, a reader uninitiated into this Cubano’s world will have no trouble becoming quickly acquainted. His prose style is elliptical; events and ideas are repeated by different characters as if Padura holds each piece of plot up to the light like a precious stone, turning it this way and that to appreciate its different angles and facets. Though Salinger undoubtedly receives the most attention, influences from Chandler, Hemmingway, Murakami, Kundera, and the occasional phrases from Voltaire’s Candide, which perhaps even inspired the name of Conde’s most pious friend, Candito, also find their place. Readers will note quite a bit of Nietzsche, too, as our hero is forced to try and make sense of the emo subculture springing up on the Island, not to mention a healthy dose of Blade Runner and Nirvana references to even things out.

Perhaps one of the most delightful plays between reality and fiction is the one Padura plays with the genre itself.  Despite some dark passages, the work is deeply humorous and self-reflective, especially in the periodic wish of our narrator to compose his own hard-boiled thriller as he continually feels trapped in one himself. No stranger to taking on huge historical figures (from Adiós Hemmingway to The Man Who Loved Dogs, which stars Leon Trotsky), Padura’s Rembrant is compelling and once again does that work of blurring fact and fiction that inspires a desire for the work to have come wholly from the real world.

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In Review: Secondhand Time by Svetlana Alexievich

Secondhand Time’s arrival in English serves as a timely antidote to reports in the Western press about Russian nationalism

Secondhand Time is one of the four books shortlisted for the Baillie Gifford Prize, UK’s most prestigious prize for nonfiction, the winner of which will be announced tomorrow. 

Russian thinkers in the nineteenth century began referring to the Russian soul (Russkaya dusha) as a way to crystalize a national identity around the idea that Russia and its people possess a singular, exceptional destiny. Be it Dostoevsky’s high-strung and philosophical protagonists, Goncharov’s ambitionless, sensitive Oblomov, or Tolstoy’s nature-inspired, contemplative heroes, Russia’s iconic authors portrayed their countrymen as uninterested in replicating Europe’s then burgeoning industrial capitalism and its protestant work ethic; rather, these characters’ thoughts and actions sprang from a loftier, more spiritual sensibility.

Today, Russians’ views of their country’s tumultuous history and uncertain, post-Soviet future are shaped, in no small part, by whether or not they believe in Russian exceptionalism, and this question frames Belarussian author Svetlana Alexievich’s latest book to be published in English, Secondhand Time. As she did earlier with Voices from Chernobyl (1997), the work that precipitated her winning the 2015 Nobel Prize in Literature, in Secondhand Time, originally published in 2013, Ms. Alexievich gives readers history “in miniature,” by presenting the reflections of ordinary Russians as told in their own voices. For this latest book Ms. Alexievich collected Russians’ thoughts about their post-World War II history that she recorded between 1991 and 2012. She writes that she specially sought to interview “sovaks,” a term that Russians use pejoratively to describe those who remain stuck in Soviet attitudes and behaviors.

Secondhand Time’s arrival in English (Random House, 2016) serves as a timely antidote to reports in the Western press about Russian nationalism. It is a necessary rejoinder not because the reports are false; rather, too little attention has been given to the complicated reasons behind the nationalistic sentiment.

Ironically, most Soviets felt a sense of security under the old system, despite the government’s repression and cruelty. Without the dual rudders of government control over everyday life and the ideology that justified it, those who came of age under the Soviet system now feel uncomfortably adrift. There remains nothing to replace the old ideals that grounded their lives except empty consumerism:

“No one can convince me that we were given life just to eat and sleep to our hearts’ content.  That a hero is someone who buys something one place and sells it down the road for three kopecks more.”

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This Monster, the Volk

At the Pegida demonstrations, the soul of Dresden has been revealed: reckoning with the mentality of my native city

Monika Cassel translates Durs Grünbein’s op-ed, which appeared on the front page of Die Zeit’s weekly magazine on February 12, 2015, the day before the 70th anniversary of Dresden’s bombing. 

Every year, the city I was born in falls again. On the one hand this is a ritual (of commemoration), and on the other hand it is a reality (of history). All over the world, people know what happened to Dresden in February 1945, just before the great turning point in history when Germany was given the opportunity to better itself. The city lost nearly everything that had once made her charming and was from then on condemned to live on, severely handicapped, hideously deformed, and humiliated. Where once courtly splendor and stone-hewed bourgeois pride had delighted the eye, now desolate wastelands unfolded as I wandered through my city as a child. It is hard to imagine that this was where Casanova contracted a venereal disease and Frederick the Great, when he was still the crown prince, lost his virginity. According to legend, one of the delectable ladies-in-waiting pulled him through a concealed door and initiated him into the Saxon mysteries of love. I still remember imagining the Marquis de Sade visiting the city on the Elbe. In one thing, at least, historians are in agreement: what was supposedly once the most beautiful Italian city north of the Alps was a paradise on earth for all of the libertines of aristocratic Europe.

But it all turned out differently. Lately I have seen a monster in Dresden—it calls itself das Volk (the People) and thinks it has justice on its side. “We are the Volk,” it yells, shamelessly, and it cuts anyone off mid-sentence who dares disagree. It presumes to know who belongs and who does not. It intimidates those from foreign lands because—in the extremity of their plight—they have nowhere else to go, those who come in search of a better life. I can identify with these asylum-seekers. I was once a person who felt trapped in his country, in his native city. Who wanted to escape from a closed society—precisely the kind some wish we could return to again. Was I an economic refugee, driven by political dissent against the system that had planned my whole life for me, was it a yearning for foreign cultures, or all of these? Who can say?

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