Posts featuring Dante Alighieri

Weekly Dispatches From the Front Lines of World Literature

Literary news from Armenia, the Philippines, and Kenya!

This week, our editors on the ground are watching out for multilingual poetry events, emerging Armenian writers, solidarity in language and literature, the favourite texts of Filipino readers, translation in Southeast Asia, dialogues between authors in Nairobi, and PEN/HEIM Translation Grants winners. Read on to find out more!

Kristina Tatarian, Editor-at-Large, reporting from Armenia

The beautiful auditorium of the Carfesjian Center for the Arts, located at the Cascade Complex in Yerevan, is a frequent stage for literary readings. On the night of October 8, the center hosted a performance as part of antiBabylon, a multilingual poetry event that brought together literary communities from Georgia, Armenia, Ukraine, Moldova and Germany. Organised by PANDA Platforma, an NGO from Berlin, the event took place in Georgia, Armenia, Moldova, and Ukraine, as poets visited each other’s countries for joint workshops and performances to create, translate, and perform. The Project’s aim is to create a “free multilingual poetic space,” and test if poetry can answer the most burning existential questions of today’s troubled world.

On the same day, IALA’s Emerging Writers Showcase took place online. This showcase featured readings from Armenian authors championed by the organisation as mentees or winners of the Young Armenian Poet Award. By supporting emerging literary talent, the organisation adds to the global effort of Armenian artists to accelerate cultural revival in the country.

The Armenian diaspora around the world plays a crucial part of setting the cultural agenda for Armenian literature, and now, the groundbreaking collection We Are All Armenian: Voices from the Diaspora, edited by Aram Mjorian, is available from University of Texas Press. The collection will feature essays from writers and poets of Armenian origin, shedding light on diverse experiences of “Armenianness” and personal perspectives on ethnicity, identity, and the sense of home. READ MORE…

No Sea Left Uncharted: Dante in Japan

What register should be used to translate a work so ancient, and yet so new?

In the seven hundredth anniversary of Dante Alighieri’s death, his works remain vividly alive. The ongoing stream of translations and editions of the il Somma Poeta, continuing to hold the world in rapture, is evidential of the text’s mutative and evolving qualities as it immerses itself in each discrete language. With this curiosity in mind, we are presenting a new Dante-centric series on the blog, taking a look at the Italian master’s works through the prisms of its variegating, global journey. First up is Professor Hideyuki Doi of Kyoto’s Ritsumeikan University, an accomplished expert on Italian literature. In the following essay, he traces the history of Dante’s presence in Japan, and discusses why the ancient texts continue to fascinate contemporary writers.

In order to understand Dante’s fortune in Japan, we must travel backwards exactly seventy years, when the first volume of Dante gakkai shi—annals curated by the Japanese Dante Society, founded the year before in collaboration with the Italian Dante Society of Rome—was published.

This release represented a validating acknowledgement of Dante Studies, or Italian Studies, in Japanese academia, reborn anew in the post-war period. For a long time, if the figure of Dante represented for the Italians questions of identity, for the Japanese, it posed questions of existence. In contributing to this cultural conception, there is a poem inspired by Dante’s work, composed by Akiko Yosano in the concise style known as waka or tanka:

Hitori ite  hoto iki tsukinu  Shinkyoku no  Jigoku no kan ni  warewo miidezu

Alone I breathe a sigh of relief having not found myself in the Inferno of the Divine Comedy.

This fragment, composed in 1921, restores the ancient form of thirty-one syllables subdivided into five units, and also shows how Dante touched Japanese readers closely. Yosano, today counted among the greatest modern poets, is the highest representative of that Japanese romanticism of the early twentieth century—considered a non-naturalistic aestheticism.

To draft that “Dantesque” poem, Yosano had read the first complete translation of the Comedy, edited by Heizaburō Yamakawa (1914, 1917, 1922), a Christian-inspired man of letters. Yamakawa, like many other Japanese people of that time, was spurred by a worldwide interest in the Florentine poet upon the sixth centenary of his death, as well as a curiosity cultivated by certain writers who had referenced Dante in their own works. For example, the modern novelist par excellence, Sōseki Natsume, in his autobiographic short story London tō (The Tower of London, 1905), described the imposing image of the famous Tower standing in the memories of his years spent studying in the capital—an image compared to that of Dante’s famous gate, which condemns to “eternal pain” those who pass through it. READ MORE…

Weekly Dispatches From the Front Lines of World Literature

The latest news from Hong Kong, Sweden, and Malaysia!

This week, our writers bring you the latest news from Hong Kong, Sweden, and Malaysia. In Hong Kong, a commemoration of the 700th anniversary of Dante’s death and Voice & Verse Poetry Magazine talks are some of the live events that have started taking place again; in Sweden, Axel Lindén was awarded the Aftonbladet annual literary award; and in Malaysia, Catherine Menon’s debut novel, Fragile Monsters, has been released in English translation, while the Malaysian Poetry Writing Fortnight (MPWF) has been launched. Read on to find out more! 

Charlie Ng, Editor-at-Large, reporting from Hong Kong

As the fourth wave of the COVID-19 outbreak slows in Hong Kong, cultural and literary activities have begun to return to live venues. Local bilingual poetry magazine Voice & Verse Poetry Magazine organised a poetry talk on the theme of wine, titled “If Our Poetry is Wine” on April 10 in Lai Chi Kok. Poet Chan Li-choi and translator Ko Chung-man were invited to share their views on poetry and wine. Participants could enjoy wine together with the guests to celebrate the inspirations endowed by Dionysus.

Hong Kong’s Dante Alighieri Society hosted three sessions of “Dante Alighieri Flash Readings” to commemorate the 700th anniversary of the death of the great Italian poet. Italian actress Nicole Garbellini and local actor Marc Ngan were invited to give lectures on Dante’s The Divine Comedy, covering the three cantiche: Paradiso, Purgatorio, and Inferno. The events took place at landmarks of the Central and Western District, and Causeway Bay to engage the public in the appreciation of the famous medieval poet.

From March 2 to April 14 artist Michael Leung’s exhibition “Publishing (To Find Each Other)” was open to the public at the Floating Projects in Wong Chuk Hang. The interdisciplinary exhibition explores the themes of publication and storytelling. Throughout March, Michael Leung also hosted sessions to discuss his experience of hybrid publishing with the audience. Workshops were held by the artist to produce zines with participants.

As well as face-to-face events, going online is still a popular way to stay connected with the public however. Local arts centre MILL6 Foundation is organising an online discussion forum, “Poetic Emergences: Organisation through Textile and Code,” to explore cross-boundary aspects of textile and weaving, including technology, art-making, and social mediation.

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

Swedish newspaper Aftonbladet has announced that its annual literary award will go to Axel Lindén this year. Lindén’s first book, Fårdagboken, was published in 2017 and translated into English by Frank Perry as Counting Sheep: Reflections and Observations of a Swedish Shepherd in 2018 (Atria Books). It was followed up in 2020 by Tillstånd, with the English title Every Other Pine, Every Other Fir. The jury’s motivation is that Lindén’s authorship “takes on the largest questions of our time by turning away from the center and all literary salons, towards the rural areas, the animals, the forest, and the self-doubt.” READ MORE…

Ernesto Calzavara: Between Dialects and Words

Calzavara had left Italian behind, a language “in which he could never raise his voice.”

In 1966 the poet Ernesto Calzavara, born in Treviso in the northeast of Italy, published e. Parole mate, Parole pòvare (And. Mad words, Poor words). This collection of poems written in the trevisàn dialect became the emblem of Calzavara’s rebellion against the disappearance of local idioms in favour of the Italian language, but it was also his first step breaking away from the Neodialettali poets and the rural themes and settings of traditional vernacular poetry. The puns and wordplay in this collection are irretrievable in the Italian languagethey are part of Treviso as the landscape is, or the weatherbut Calzavara believed that dialects had an inherent linguistic power, and only by tapping into that power could they break free from their condition of dying languages. In this essay, Assistant Editor Marina Dora Martino, looks at Calzavara’s poetry in the context of Italian local languages in danger of fading away forever, and considers what it means to remember and forget a language, a place, and a way of life.

Growing up, I absorbed the notion that speaking in dialect was vulgar and inadequate, especially at school. I am not sure where or when my first encounter with the local dialect even occurred—my family (originally from Naples) didn’t speak it, the schools didn’t use it, and most of my friends practiced it only with their grandparents, if at all. Treviso, my hometown, is an ancient city in the northeastern plains of Italy, whose local variation of the Veneto dialect is known as trevisàn—the Veneto dialect being a sort of regional language understood everywhere in the Veneto region, from the mountains to the sea. Excluded from school and spoken rarely among friends, Veneto lingered somewhere at the edge of my life for a long time. It was only by chance, picking up a secondhand book at the town market, that I found out about the existence of local poets, and an entirely new literary world opened to me. This is how I met Ernesto Calzavara’s poetry and realised that I had to rethink everything I knew about the dialects of my country.

It is widely known that Italy has many regional dialects, but not everybody knows that they are more than a bit of an accent and the occasional slang word. Far from being only a distortion of standard Italian, dialects are complex and ancient ways of speaking—in some cases languages in their own right—and they have been around since long before standard Italian even existed. They were known as “volgari,” from vulgo (a.k.a. not Latin but the languages that most common people spoke in their daily life) and they had started emerging from Latin itself as early as the eighth century, transformed by virtue of contact with pre-roman local languages (Etruscan, Osco-Umbrian, Messapic, and the like) but also, throughout the years, by the influence (or invasion) of tongues from other lands, such as Gaulish, Spanish, French, and Arabic. The volgari were generally considered inadequate for the high expressions of the mind, so it was normal praxis for intellectuals to write and discuss their work in Latin. This was until Dante and Petrarch came around, bringing their Tuscan dialect to the forefront of poetic innovation and proving once and for all that volgari could take on the most exalted topics (the Sicilian school of poets had prepared the ground in this sense) as well as the lowest. Indeed, in De Vulgari Eloquentia Dante went even further and made the argument (in Latin, so that it couldn’t be ignored by the intellectuals) that the mother tongue was more noble because it was learnt from infancy, and non-mediated by grammar. Which makes it all the more ironic that his fourteenth-century Tuscan (and Petrarch’s and Boccaccio’s) would later be picked by sixteenth-century intellectuals as the basis for standard Italian, as the result of an educated debate on which of the peninsula’s many languages should become its lingua franca; in reality, a debate of intellectuals for intellectuals that had little or nothing to do with the life of the vulgo. In 1861, the year of Italian unification, 78% of Italians were illiterate, and most of them spoke only their regional language. The unionist phrase “we made Italy, now we must make Italians” shows the uneasiness of a young country whose people couldn’t communicate with each other from region to region, which led to standard Italian being made the language of education, politics, administration, and entertainment in the attempt to “italianise” Italy. Despite this, by the 1950s and ’60s the gap between the official role of Italian and its place in the life of people, particularly in rural areas, was still shockingly wide. With the arrival of television the nation found its most powerful tool for counteracting illiteracy: TV programs like Telescuola and Non è mai troppo tardi (it is never too late) are believed to have taught half a million Italians how to read and write.

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Honoring the Art of Translation: Radu Vancu

It is [the poet’s] task . . . to build an enormous, resonating device which would reverberate with beauty from all times, all spaces, all cultures.

Though Asymptote has made it a point to celebrate literary translation no matter the time of year, we’re still pretty thrilled that there’s a whole month dedicated to the cause. As we draw towards the end of National Translation Month, Asymptote is taking the opportunity to bring together essential components that complete the cycle of literature as it travels from one language to the next, with the intention of recognizing the meticulous, purposeful, and intimate labour invested into a text during this peregrination—from conception to publication. We have asked four valued members of the literary community, spanning the globe, to bring us their take on translation and its gifts. 

With this first feature, we are honoured to introduce an original text by Radu Vancu, a brilliant Romanian writer and translator (and past Asymptote contributor!) who traverses the international literary arena with a virtuoso expertise and a seemingly time-defiant profusion. In the following essay, he discusses his ongoing project to translate the works of Ezra Pound into Romanian, and thus brings to the forefront the great modernist’s defiance of limits. This poetry, which spans time, language, and cultures, is a testament to the sublime nature of translation, and its endless capacity for encapsulation.

Ezra Pound quickly understood that, in the case of poetry, regeneration is actually reinvention—or, more synthetically and apparently more paradoxically, inventing is actually reinventing. Poetry can live only through the graft of all that is alive throughout all ages, all cultures, all languages. Therefore, Pound came to understand that poetry does not mean only regenerated language, as he originally believed; it is instead a translingual, transnational, and even transcultural body, built (or “excerned,” to use his own word) by the addition of all the “living parts” still active in the geological layers of poetic language.

He says this in more contracted and memorable form in a 1930 Credo: “I believe that a light from Eleusis persisted throughout the middle ages and set beauty in the song of Provence and Italy.” J.J. Wilhelm also observes, in Ezra Pound: The Tragic Years, that this proposition is in full consonance with a small text by Pound, Religio, from 1910—forming thus, in my opinion, an approximate backbone of Pound’s poetics, otherwise so branched and polymorphous.

The poet must coagulate in their work this migrant light which iridesces simultaneously the Eleusine texts, the Provençal ballads, the Italian sonnets, in addition to the ancient Chinese, Greek, and Latin poetry, and so on. It is their task, therefore, to not only regenerate the poetic language—this enormous burden is still too simple—but to build an enormous, resonating device which would reverberate with beauty from all times, all spaces, all cultures. This is why it is hard to capture in translation the beauty of an Ezra Pound poem: because some poems substantiate the ancient Greek beauty, harsh and dangerous (“seek ever to stand in the hard Sophoclean light / And take your wounds from it gladly,” a poem says); some others take the form of Medieval villanelles, ballads, or shapes invented by Pound himself (the villonaud, for example), coalescing in another kind of beauty—seductive, chanting, feminine, sweet; some others reinvent a traditional Chinese aesthetic in the English language of the twentieth century; and so on. What is remarkable and astounding is that you, a twenty-first-century reader of English, can resonate with all these varying types of beauty. Pound’s genius is precisely that he succeeded in making new and alive the beauty of all great poetic languages, including the old or “dead” ones.

His achievement is that he can adapt his resonating apparatus to all the diachronic wavelengths of beauty. The construction of the poem—his physis—also varies according to the oscillation of this wavelength; when “making new” the ancient Greek epigrams, the poem has two or three lines, quite rarely more, and the Idealtypus of the beauty targeted is that of an intense and sarcastic, sometimes quasi-licentious lapidarity. In other instances, when he pretends to be translating from the ancient Chinese, the poems become long, winding, archaic in lexis, but the intricacies of the lines are in actuality an ekphrasis of the Chinese ideograms. In the Cantos, this mechanism builds an enormous vortex-poem, or, more preferably, a poem whose vortex is that of History itself—infinitely commingling fragments of poems, fragments of languages, fragments of historical, economic, biological, political information, and so on. And the beauty of these demented, illegible, and hypnotic Cantos is the very demented, illegible, and hypnotic beauty of our times. READ MORE…

Asymptote Podcast: The Devil

New Year, new podcast episode!

This month, we examine a character who has been influencing the minds of authors for thousands of years: the Devil. We’ll be taking a look at that fiery hell-demon we all know and love to hate (or fear), but we’ll also discuss how other cultures view this figure. We first consider Maximon, a Guatemalan saint not recognized by the Catholic Churcha fusion of Satan, Judas, Cortes, and the Mayan trickster god Mam. Then we’ll move on to Russia, where we will look at how the Devil influenced two hundred years of their literature. We’ll end with an exploration of the Voodoo religion, which isn’t as devilish as you may think.

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