Posts featuring Flannery O'Connor

Ambrosial Wafts: An Interview with A.J. Naddaff

I believe literature is the conduit to the deepest understanding of society.

The first time I corresponded with A.J. Naddaff was after I had read an early issue of his excellent newsletter Untranslatable, devoted to extensive conversations with Arabic-to-English literary translators about their craft. Startled by the sharpness, intimacy, and candour of each interview, I emailed him merely to convey my appreciation for the work he was doing and how fortuitous it seemed to me that he had begun this initiative at the time that I found myself falling in love with the limitless depths of classical Arabic literature. He wrote back, expressing genuine curiosity about my interests, saying: “Connecting with people who share this love makes the world feel a bit smaller and kinder.” That told me all I needed to know about how A.J. makes space for his interlocutors to arrive at such acute insights as “Every poem is a linguistic event which reimagines its entire tradition” (Huda Fakhreddine) and “That joy and pleasure of someone having it on with you is the very pleasure of literature. You know it and yet you still fall for it” (Maurice Pomerantz).

Besides being a gracious person and a master’s student in Arabic Literature at the American University of Beirut, A.J. wears many other hats: he is an award-winning multimedia journalist, translator, and social science researcher. He’s met and reported on people of diverse stripes, from Sufi intellectuals to ISIS extremists, co-translated Hassan Samy Youssef’s Threshold of Pain with Rebecca Joubin and Nick Lobo, and is currently working on a thesis regarding the translation of the pre-Islamic mu’allaqat into English. I was excited to encounter someone with his feelers in so many different worlds and to hear his meditations on the translatability of Arabic literature, the meanings of home, the in-betweenness of negotiating both the journalistic and the literary, and the state of contemporary Lebanese art in the aftermath of trauma.

Alex Tan (AT): In one of the first issues of your Untranslatable newsletter, you quote the brilliant Moroccan literary critic Abdelfattah Kilito, who wrote of how in the classical Arabic literary tradition, the ancients “endeavoured to make their works untranslatable.” What does untranslatability signify in classical Arabic literature? Why did you decide to name your newsletter after a quality that appears to defy the possibility of translation?

A.J. Naddaff (AJN): In my opinion, and this is up for debate, the idea of untranslatability is the wrong framing for understanding tensions that exist when translating Arabic. Alexander Key has proposed that the idea of untranslatability is a modern idea—that the ancients thought mental content (maʿnā) was always transferable between languages, from Persian to Arabic. So untranslatability was birthed out of early modern European notions, and we should push ourselves—as many translators are doing—to reimagine limits when translating Arabic into English.

Shawkat Toorawa takes it even further and believes that it’s possible to translate something sublime, like the Qur’an, into another language and to still convey the cadence, movement, and the beauty of the original, which I’m totally on board with.

AT: Most of the scholars you’ve chosen to interview so far are translators of pre-modern Arabic literature and contributors to the NYU Library of Arabic Literature series. I’d like to ask about your thoughts on the relationship between the pre-modern and the modern in Arabic writing. You work on the Mu’allaqat (hanging odes), but you’re also interested in contemporary Levantine literary production. How do you position yourself between these two worlds? Does your knowledge of pre-modern genres and forms haunt your approach to the modern?

AJN: Coming into my master’s at the American University of Beirut, I carried this notion that bifurcated “old” or classical Arabic literature from “modern.” I remember distinctly telling my teacher Bilal Orfali that I was excited to read old Arabic literature and he politely cut me off and encouraged me to think of literature more as a continuum. I think this is probably how we should think of literature in all traditions, but especially in Arabic.

So now, I position one foot in each world with no problem. I’m not haunted by my knowledge of pre-modern genres and forms besides by how little I know. Salim Barakat, one of the most celebrated modern Arabic authors, claims he only reads pre-modern works. Rachid el Daif’s novels are full of references to “pre-modern” literature: One Thousand and One Nights, Ibn Qayyim al-Jawziyyei, the Kitab al-Aghani, al-Jahiz, Majnun and Layla, and Pre-Islamic (Jahili) poetry all make appearances. Mahmoud Darwish has a famous poem where he draws on elements from the sixth century poet-king Imru’ al-Qays’s final trip to Constantinople to allegorically critique the Oslo Accords. As T.S. Eliot said: “The dead writers are remote from us because we know so much more than they did. Precisely, and they are that which we know.”

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Weekly Dispatches from the Frontlines of World Literature

In this week’s dispatches, literary highlights from Romania, Singapore, and the United States!

This week, join three Asymptote staff members as they report the latest in literary news from around the world. From the legacy of Romanian poet Emil Brumaru, to new releases of poetry, literary competitions, and the Iowa City Book Festival, there’s plenty to catch up and reflect on.

MARGENTO, Editor-at-Large for Romania and Moldova, reporting from Romania and Moldova

The most resounding recent piece of literary news in Romania is the passing of poet Emil Brumaru (born eighty years ago in Bessarabia, present-day Republic of Moldova), one of the greatest Romanian poets of the past fifty years. Superlative eulogies have inundated literary magazines and wide circulation newspapers alike, foregrounding both the vastness and the subtlety of the oeuvre, while also deploring the disappearance of a widely popular presence prolifically active in literary publications and even social media. Brumaru’s obsessively erotic verse, ranging from the profane and the pornographic to the angelic and the (still physically) mystical, comports a richness of nuances and a chameleonic craftsmanship that perhaps explain why such a huge voice remains for now largely unknown to the English-speaking world, except for a handful of poems translated in a couple of anthologies, graduate theses, or casual blogs.

While women are arguably the only—inextinguishable, nonetheless—subject of Brumaru’s poetry, women writers themselves are taking centre stage in Romanian letters as well. The first edition of the Sofia Nădejde literary awards—curated by poet and radio show host Elena Vlădăreanu—was in that respect a remarkable milestone. While doing justice to novels or collections by established writers such as Gabriela Adameșteanu and widely known young poets and critics like Teodora Coman, the judges also picked for the debut collection award a release significantly titled Kommos. A Hysterectomy Procession by Iuliana Lungu, an up-and-coming poet who has already won support and even accolades from living legends such as Angela Marinescu and Nora Iuga.

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Fall 2014: Interlinked Dimensions of Spacetime

The Fall 2014 issue of Asymptote demonstrates an exceptional thematic cohesion across genre, language, location, and time.

Around this time, equipped with a new legal advisor (the extremely efficient Win Bassett), a small group is formally set up within our team to look into the feasibility of Asymptote becoming a non-profit organization in the USA. This makes most sense for tax-deductibility, since our largest readership, outnumbering the second largest demographic by a ratio of three to one, is American. It would take one and a half years for me to reach a definitive decision, but I decide in the end not to take the plunge. To become a non-profit, a board would first have to be formed, and all major decisions about the journal’s direction would have to be run by this board (which would mostly comprise Americans). Had I worked so hard for the magazine’s survival only to surrender its reins to others? Aren’t there already more than enough American mediators of otherness? I’m also wary because of what one board member of another online magazine has told me in confidence: being bound to a board has held that magazine back from reaching its full potential. We do, however, thanks to Win Bassett, Erin Stephens-North, Lynette Lee, and Eric M. B. Becker, succeed in acquiring fiscal sponsorship with Fractured Atlas on August 26, 2014. This is a breakthrough: For the first time, we are tax-deductible for American donors, removing one more barrier standing in the way of support. Here to introduce the Fall 2014 issue is Assistant Editor Erik Noonan.

Published in sync with the release of the inaugural episode of the Asymptote Podcast—whose producer Emma Jacobs suggests that the mythical stories we tell ourselves are really signs of “our inability to map our own minds”—the Fall 2014 issue of Asymptote sets the reader afloat through a tesseract located among the interlinked dimensions of spacetime.

In Shi Tiesheng’s “The Year of Being Twenty-One,” that mapless place masquerades in public life as a monotheistic deity: “I did see God, one day—but he went by a different name, and that name was the mind,” Shi writes. “In the hazy patches of science; in the chaos of destiny; you can only turn to your own mind. Everything we believe in—no matter what that might be—comes from the promptings and the guidance of our minds.”    READ MORE…