Interviews

The Richness of the Fragment: An Interview with Oksana Vasyakina and Elina Alter

I don’t believe in wholeness and I don’t believe in Chekhov’s gun. Language . . . isn't enough to reflect the fullness of the world.

What does it mean to hold grief—to physically carry your mother’s death with you in daily life? 

Oksana Vasyakina’s Wound documents the journey of a queer poet as she delivers her mother’s ashes from Moscow to Siberia. Translated from Russian by Elina Alter, the novel is an auto-fictional exploration of processing grief through language, and also a meditation on the Russian lesbian lyric—a polyphonic conversation with feminist thinkers across time and space. While making her way across Russia, the narrator weaves together a cycle of poetry, composed of recollections of her past sexual experiences and fragmented essays. Wound then began as a few pages typed alone in the dark, when Vasyakina was writing during the pandemic, and this sense—of both intimacy and intensity—persists throughout the book. Vasyakina writes, as Alter puts it, with a brutality and directness that feels “exceptionally clear-sighted.”

Wound is Vasyakina’s first novel and the winner of the 2021 NOS Prize. Since then, she has published Steppe and Rose, books that also center on family figures. In addition, her works include two collections of poetry: Женская проза (Women’s Prose) and a cycle of poetic texts titled Ветер ярости (The Wind of Fury). 

Alter is the editor-in-chief of Circumference, a journal of international culture and poetry, and has also translated It’s the End of the World, My Love by Alla Gorbunova. Her translation of Wound has been listed as one of Nylon’s Must-Reads of the Month and LGBTQ Read’s Most Anticipated Titles of the Year. 

This interview, conducted with Oksana and Elina separately, has been edited for clarity.

Jaeyeon Yoo (JY): How did Wound begin? 

Oksana Vasyakina (OV): As I rode a bus through Volgograd while carrying the urn [containing my mother’s ashes], it occurred to me that I would never be able to describe this experience. It wasn’t because the situation was tragic; I just saw how complicated it was, and I felt that I wasn’t equal to the material. This was in early 2019. 

A bit later, in the summer, I wrote a cycle of poems—which are included in the book—called “Ode to Death.” I had the desire to write, but I understood that poetry wasn’t sufficient for the challenge I saw before me. And then the pandemic began. I was shut up in my apartment, all events were canceled, all work went on Zoom. One night, I opened up my laptop and wrote the first few pages of Wound. I was writing in the dark, because it wasn’t clear to me how to write long prose, and before this I’d only written short poems, I didn’t know how to put together a novel. A week later I pulled up my draft, reread it, and understood that this was what I wanted to do, that I had to continue. 

I’m superstitious, so when I start writing a text, I name the file with a random combination of letters, just in case I never finish. But as I continued writing, I thought that the novel needed a simple name. The simplest word. The first word a child utters when it learns to speak is mama, and that was the original title of the manuscript. But some time later, I thought that mama rhymes with the word rana [“wound” in Russian]. It’s just as simple, and contains many meanings. After I wrote the scene in which the mother is lying in her coffin, I renamed the file. Since then, the book has been called Rana: Wound

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The Basic Color is Compassion: Ivana Bodrožić and Ellen Elias-Bursać in Conversation

I am apologizing to those who have been persecuted by this society.

Ivana Bodrožić’s latest novel, Sons, Daughters, is an astounding work of empathy and a masterful depiction of the deepest inwardness, tracing the always-shifting definitions of what we can and cannot say to one another. With three individuals at its center—a paralyzed but completely aware young woman, a transgender son, and a mother who has been irrevocably marked by the cruelties of patriarchal society—Bodrožić arranges the various storylines in a delicate and constellating balance, showing how singular truths in one’s own life can come to be mirrored in another, seemingly opposite, existence. Translated with precise lyricism by Ellen Elias-Bursać, Sons, Daughters is due out from Seven Stories Press in March, and we were proud to feature an especially moving excerpt in our Winter 2024 issue. Now, in this following interview, translator and author speak to one another about the psychological labyrinths inlaid throughout this narrative, and the writer’s role in bringing invisible consciousnesses to the forefront.

Ellen Elias-Bursać (EEB): Sons, Daughters examines the inner lives of three protagonists: Lucija, Dorian, and Lucija’s mother—all on a profoundly intimate and personal level. What was it like for you to create the dynamics of this very internal narrative, and how did the process compare to your other novels: Hotel Tito or We Trade Our Night for Someone Else’s Day?

Ivana Bodrožić (IB): I certainly spent more time researching for this novel than I did for my other works of prose. I have no personal experience with physical paralysis; I haven’t felt the sort of bodily dissonance I describe in the novel, nor can I know what it is like to be a sixty-year-old woman who was abused as a child in ways that were, at the time, socially acceptable. In order to create my characters and give them the necessary credibility and life, I spent a great deal of time reading, talking, and researching about all these things which have not been part of my own experience. But more important than research is to write from who you are—to draw on your own feelings. Indeed, I have, often, in my own life, felt paralysed, powerless to move, though only at a metaphysical level. Similarly, when I was growing up, I felt bad, wrong and uncomfortable in my body, stricken with shame and guilt that also stem from the patriarchy. And finally, there were times when I felt—and still feel—as though my life were flying before my very eyes, as if everything has already happened, as if the scars from my trauma and pain cannot be erased and I am passing them on to my children. These are authentic experiences which are crucial to my ability to write fiction, as well as to my attempts to feel my way in, empathize with, and hold deep respect for the themes I’m writing about; they matter much more than my research of facts. READ MORE…

The Map of a Million Mutinies: Pitambar Naik on the Odia Poetry of Resistance

Literature can be nurtured only when it is rich in simplicity and sweet in its depth and ornamentation.

Poetry in the Odia language, writes poet-translator Pitambar Naik, “has a long way to go and [is a] landscape that hasn’t yet been explored, touched and [is] minimally discussed. Odia poetry is . . . a promise to the future.” It is in this very prodding that Fury Species: Odia Poetry of Resistance (Hyderabad, India: Rehor Publisher, 2023) came to be. Featuring thirty nine poets from the Indian state of Odisha, the anthology is suitably bisected into sections: ‘Not the Raga but the Rage’ and ‘No Reticence but Resistance.’ Translation of poetry from the Odia into English becomes imperative in this decolonial endeavor. As Diptiranjan Pattanaik proclaims in Changing the Terms: Translating in the Postcolonial Era (2000), “The act of translation is central to the formation of an Odia literary canon.” Naik continues: “Let the world know the people in these poems, and how they’ve suffered for centuries.”  

In this interview, I conversed with Naik on his anthology on Dalit protest poetry, his manifold creative process in translating Odia-language poets from the margins, and the state of literature among the Dalit-Bahujan, among other things.

Alton Melvar M Dapanas (AMMD): First of all, congratulations on Fury Species: Odia Poetry of Resistance published in October by Hyderabad-based Rehor Publisher, the first anthology of translated poetry from the Odia language. Apart from poetry that carries “the message for the emancipation” of the oppressed, what are other motive forces which prompted the creation of this anthology?

Pitambar Naik (PN): There are prolific writers producing quality literature in Odia and many of them have been translated into English, but many of these translations are abysmal renditions of the source material, and there are simply too few of them. As a result, the outer world is unaware of Odia literature. Translation is a subject that interests few, particularly in Odisha, and those writers who are translated come from the privileged high caste group. We can’t bypass the force of the caste system, which sends shockwaves through every facet of life.

Literature of the suppressed and alienated, the Dalit-Bahujans, has been strategically censored from telling, retelling, and translation. The objective behind the anthology Fury Species was to translate, interpret, and propagate the writings of the oppressed groups from Odisha. This was the driving force that fuelled me to translate many established poets like Basudev Sunani, Akhil Nayak, Kumar Hassan, Sanjay Kumar Bag, Hemanta Dalpati, and others. Fury Species also houses other eminent poets such as Ashutosh Parida, Shatrughna Pandab, Pitambar Tarai, Lenin Kumar, and more who have been prolific in creating progressive literature.

AMMD: I have never seen an anthology with contributors coming from such varied backgrounds. Fury Species’ contributors include filmmaker Surya Shankar Das, linguist Akhil Nayak, scientist Ashutosh Parida, veterinarian Basudev Sunani, lawyer Debendra Lal, and journalist Kumar Hassan. Other contributors hail from the fields of economics, medicine and pharmaceuticals, social work, and folkloric studies. What does this reveal about Odia poetry?  READ MORE…

Translating Ulysses: An Interview with Filmmakers Aylin Kuryel and Fırat Yücel

This is what makes the translation of Ulysses a gift for the Kurdish language and its readers; it allows the archiving of this linguistic heritage.

In the 2023 documentary Translating Ulysses, Turkish filmmakers Aylin Kuyel and Fırat Yücel chronicle the painstaking efforts of poet and translator Kawa Nemir in rendering James Joyce’s “untranslatable” tome into Kurdish. This herculean task, which may seem rooted in the desire of any lover of literature to share a classic text in their native language, is in fact a tremendous act of activism for the Kurdish language, which has long been suppressed by Turkish nationalist policies, as well as a testament to the written text as a living, ever-changing discourse. Through close observation and innovative cinematic technique, Kuryel and Yücel paint a moving, profound portrait composed of the destructive language politics in contemporary Turkey; the tenuous, confounding journey of the translator; and literature as archive. What results is a film that is not only a document of Nemir’s epic journey through the Joycean labyrinth, but a remarkable, intricate tracing of how the vast history and collective memory of language can find a home in a story, or in a mind.

Xiao Yue Shan (XYS): Aylin, the relationships between images and their communication of ideology has been a continuous subject in your work as a filmmaker and thinker. In this film, however, it is not the image which takes centre stage, but a text; how has your conception of visual dialectics transferred into the consideration of language as a social and ideological construct? Has making this film changed the way either of you think about the role language plays, or the way its public usage interacts with discrete individuals?

Aylin Kuryel (AK): One of the central questions that haunted us while making this film was indeed how to ‘translate’ the process of translating a text into images, how to make both Ulysses itself and Kawa’s translation of Ulysses speak in images. This is probably why we ended up structuring the documentary in chapters, like a book, with each chapter focusing on a different aspect of the process of translation. We wanted to approach the film as a text itself, making references to Ulysses, and edit it in a way that would allow the images to be ‘read’ in multiple ways.

We had the ‘speaking soap’ of Joyce in our mind while focusing on objects that surround Kawa during his translation process, the colours of Ulysses’s chapters while playing with the colours of the film, and so on. The language of the film needs to reflect—or at least allude to—the subject it follows. Therefore, apart from the references to Ulysses, we also wanted to use found footage (official propaganda material or visuals of Kurdish resistance, taken from Youtube and social media). A documentary that attempts to touch upon a long-lasting collective resistance (in this case, against the oppression of the Kurdish language) can consist of a collective of images too, captured in different periods, by different people and organizations, for different purposes. READ MORE…

There Must Be a Poem: A Conversation With Alí Calderón, Founder of Círculo de Poesía

. . . this is the best time for poetry: there were never as many readers as there are today. . .

Mexican poet and scholar Alí Calderón is one of the founders of Círculo de Poesía, an online poetry journal that celebrated its fifteenth anniversary in 2023. From the very beginning, the project aimed to diversify the cultural panorama of Mexico and has now established a publishing company that explores world literature. In this interview, I spoke with Calderón about the nature of translation, the importance of dialogue with other cultures, and how publishing can be an alternative to sustain literary projects. 

René Esaú Sánchez (RES): You have mentioned in other interviews that Círculo de Poesía was born as a project to perceive Mexican poetry from other angles. Why was that necessary?

Alí Calderón (AC): When we talk about Mexican poetry, it is a deceiving category; we think of it as something inclusive when it’s not. Just by analyzing the indexes of poetry anthologies or by seeing who receives certain scholarships, we realize that it is more of a cultural elite. 

In 2008, with the birth of the internet and other forms of media, we decided to reinvent culture from other sources. We started working against the tide, promoting poetry from other states of México, like Puebla, Sinaloa or Colima; we decentralized it.

That’s how the journal was born: with the intention of democratizing poetry and making it more visible. But we didn’t do it only with Mexican poetry: we included poetry written in other Spanish-language countries and, out of curiosity, in other world languages.

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The Intricacies of Human Experience: Natasha Lehrer on Translating On the Isle of Antioch

There's a collective responsibility in engaging with these stories, reflecting on our own roles, and finding meaning in the midst of uncertainty.

On the Isle of Antioch is lauded Lebanese-French author Amin Maalouf’s philosophically rich take on the end-of-days novel. Told through the journals of Alexander, an artist living out his days on an island he shares with only one other person, this solitary existence is suddenly upended by a total communications blackout and power failure, followed by growing threats of global nuclear warfare. Through this narrative that builds on our contemporary forebodings, Maalouf weaves in the grand resonances of history and delicate moments of human connection to gather the touchpoints between consciousness and civilization, reality and belief. Skillfully taken into English by award-winning translator Natasha Lehrer, this modern myth was our final Book Club selection for 2023, and in the interview below, we speak to Lehrer about On the Isle of Antioch’s massive range, the novelist’s role, and the importance of ambiguity.

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 USD20 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.  

Ruwa Alhayek (RA): On the Isle of Antioch resonates strongly with contemporary events like the COVID pandemic or current geopolitical tensions; it’s intriguing how the novel captures such fears, then deviates from initial impressions. Did ongoing events have an impact on your process of translation?

Natasha Lehrer (NL): The narrative absolutely echoes real-world concerns like the Ukrainian invasion and geopolitical tensions between the U.S., Iran, Armenia, and Azerbaijan. Sardar Sardarov initially appears as a Central Asian warlord, a nod to figures from the former Soviet Union. The theme of missing nuclear warheads also aligns with post-Soviet anxieties, cleverly naming and then subverting those fears.

But personally, translation is more of an intellectual exercise for me. I focus on achieving the right tone and voice for characters, especially when translating philosophical dialogues. For instance, translating an American character from French back into English is quite interesting, and Maalouf’s characters often speak in a philosophical manner rather than realistic dialogue. Reading the novel again after a year, I’m struck by the atmosphere of dread, fear, and eroticism. It’s exciting to realize that it works well, even though I wasn’t consciously conjuring specific atmospheres during translation. It’s more about accurately conveying Maalouf’s ideas. READ MORE…

An Ocean of Myth and Lotus: Robert Wood on Portside Review and Writings from the Indian Ocean

The journal is a simply a simple example of peace in our time for people who wish to see it, in all their diversity, opinion, reflection.

Since 2021, Portside Review has published contemporary writings from the Indian Ocean that transcend beyond J.M.G. Le Clézio, Amitav Ghosh, Lindsey Collen, Monique Agénor, and Marie-Thérèse Humbert. Celebrating the coastlines, hinterlands, sea routes and port cities from Cape Town to Bangkok, from Bombay to Northbridge, this quarterly digital literary journal is funded by the Australian government’s Department of Foreign Affairs and Trade, the Department of Local Government, Sport and Cultural Industries, Creative Australia, and the Centre for Stories. “[W]e are not a journal of critique and review, nor of scholarship and journalism, nor of doctrinaire reference,” wrote managing editor Robert Wood in the journal’s latest issue.

In this interview, I spoke with Dr Wood on the impetus behind Portside Review, new writings from the Indian Ocean, and running a digital literary journal.  

Alton Melvar M Dapanas (AMMD): What’s the story behind Portside Review? Why is there a need, now more than ever, for an online literary journal on writings from the Indian Ocean?

Robert Wood (RW): Founded in February 2021, Portside Review is a quarterly online literary journal that publishes short stories, essays, poetry, interviews, and activism in written, audio and visual form. Based in Perth in Western Australia, we have had editors in Melbourne, Singapore, Bali, Penang, Mumbai, Cape Town, Myanmar, and elsewhere. We started it as a project through our parent organisation, the Centre for Stories, which teaches the craft of storytelling for social impact.

There is a need, as always, for the proliferation for artistic excellence that supports an ongoing peace, all with a sense of ecological attention, material place and geographic location. Our vision has been to see the Indian Ocean as a home of many languages, many interests, many sovereignties, and to reflect that through a journal focused on the English language without centering it. It is a project that allows us to connect laterally rather than vertically, that re-routes where and when we have come to be in the ports we call our own. READ MORE…

Skin Has Two Sides: Bruna Dantas Lobato on Translating Jeferson Tenório

. . . racism and colorism affect all of us . . . there’s no interpersonal relationship that isn’t shaped by it.

In 2023, Bruna Dantas Lobato won a PEN Translates grant for her work on Jeferson Tenório’s The Dark Side of Skin, a moving, feeling novel of how relationships—between parent and child, between lovers, between a body and a city—change, develop, and intwine against powerful institutions and worldly violences. Through the story of Pedro—which is in turn told through the life of his murdered father—Tenório vividly inscribes the urbanity of Porto Alegre and the generations that move through it, along with the cruelty, the mystery, and the love. In this interview, Lobato speaks on the novel’s treatment of racism, its refractions of Baldwin, and how its author draws on Brazil’s rich aesthetic canon.

Xiao Yue Shan (XYS): You’ve spoken before about how passionate you are about translating titles from the northeast of Brazil, but The Dark Side of Skin takes place in in southern Brazil—Porto Alegre—and Tenório has spoken about how the racism it describes is one that is expressed more pointedly in regards to the city’s relatively homogenous population. Could you speak a little bit about how geography or regionality works in this novel, and also about what drew you to translate it?

Bruna Dantas Lobato (BDL): The Northeast of Brazil, where I grew up, is very underrepresented in literature both in Brazil and abroad. There are very few authors from that region available in translation, especially compared to the whiter metropoles. I’d love to see a greater range of stories from different parts of Brazil in English, so we don’t keep reading the same versions of Latin America over and over again. 

I was drawn to Tenório’s novel for similar reasons, for how it presents the experience of a Black man in a predominantly white city with insight and tenderness. It’s a beautiful and painful book, and to have Tenório join the slate of Porto Alegre authors widely available in English with a different kind of book was important to me. I hope the publishers who often tell me that they already have their one Brazilian author—or one author from a certain region—will see that one voice can’t possibly represent a whole country.

XYS: A significant portion of the novel is written in the second person, which is a literary point-of-view that I think is especially sensitive to each individual language and the culture it stems from (e.g. in terms of interpersonal hierarchies, categories of persons, speech-acts). How was it working with the second person here?

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The Full Meaning of Events: An Interview with Antonella Lettieri

. . . failing to fully understand the other might just be the most human experience of all.

“They were still days when I wasn’t like I wanted to be but I wanted to be like I believed I could become, or at least that’s what I kept telling everyone” says Manu, the polarizing protagonist of Enrico Remmert’s “The War of the Murazzi”. Excerpted in Asymptote’s Summer 2023 issue, the story tracks the city of Turin as its identity shifts from Italian homogeneity to a hub of immigration during the 1990’s—a multicultural turn rendered both joyful and sinister in Manu’s cloven gaze, in which the hypocritical impulses towards political optimism and casual violence are mapped from the level of the individual onto that of society in a riveting character study. In an award-winning English translation, Antonella Lettieri preserves Remmert’s literary pyrotechnics and the layers of complexity in his unreliable narrator’s voice. 

I had the distinct pleasure of corresponding with Lettieri via email: our conversation ranged from the differentiation of ‘imagination’ and ‘creativity’ in the act of translation to the tensions between humanism, cynicism, and so much more that ripple under the surface of Remmert’s text.

Willem Marx (WM): In a recently published book review, you write that one of the joys of literature in translation is “imagining the book that was and the books that could have been”. I’m struck by the way you center the role of imagination. How does imagination play into your translation practice? 

Antonella Lettieri (AL): Every time I read literature in translation I cannot help but wonder about the original, whether I speak the source language or not; I’m sure this is a very common experience, but for me it is always a great source of enjoyment. This was particularly true in the case of the book I was reviewing: Thirsty Sea (translated by Clarissa Botsford and published by Héloïse Press), which poses a great challenge to the translator because of its ample use of wordplay and double meanings—as the brilliant Clarissa explains in her interesting translator’s note. 

When it comes to translation, I find that ‘creativity’ is perhaps a more useful notion than ‘imagination.’ Reading always requires a creative effort (it is an act of co-creation with the author) and I think that this is even more the case for the kind of close reading required of translators. If we start to understand both reading and translating as acts of creation, perhaps we can put behind us fraught notions of loyalty and fidelity, and start realising that re-reading and re-translating are key efforts in keeping a text alive over time.

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Thread, A Loom, A Skein: Rita M. Palacios on Maya Ts’íib as a Departure from Literature

Ts’íib radically departs from notions of literature because the written word is not the be-all and end-all of society and culture.

Guatemalan scholar Rita M. Palacios’ body of work reexamines the hegemonies that mediate literary, cultural, and knowledge production, particularly in Maya oral storytelling, literature, and material culture. In the book she co-authored with Asymptote’s former editor-at-large for Mexico, Paul M. Worley, Unwriting Maya Literature: Ts’íib as Recorded Knowledge (University of Arizona Press, 2019), they argued for a decentering from the Euro-American critical vocabulary of literary theory and arts criticism through the lens of ts’íib—”an understanding of Maya artistic and cultural production that includes and exceeds the written word.” Drawing from Maya artists and authors such as Calixta Gabriel Xiquín, Waldemar Noh Tzec, and Humberto Ak’abal, whose œuvre range from murals to textiles, from cha’anil (‘performatic’) to ceramics, from monuments to poetry, Palacios and Worley make the case for the ts’íib as one of the various Indigenous-centric departures from and unlearnings of our colonial worldviews on literary production and knowledge systems.  

In this interview, I conversed with Dr. Palacios on ts’íib as a form of autohistorical knowledge production that is beyond the Western imaginary, the Maya and non-Ladino writers and writings within Guatemalan and Central American literatures, and the rightful refusals against translation.

Alton Melvar M Dapanas (AMMD): In a conversation on Mexican and Guatemalan literatures with Paul M. Worley, you said

[T]he many challenges (structural racism, censorship, a lack of government funding, to name a few) that writers in countries in the Majority World face directly impact how and what is written, how it’s published, and who it reaches, and so we, readers and critics, would do well to pay attention.

Can you speak more about these gaps and dissimilarities in terms of knowledge production, especially in literature, in the Global Majority versus the North Atlantic?

Rita M. Palacios (RMP): Given the way Western political and economic powers have shaped our world, the anglophone North Atlantic enjoys a certain monopoly over the manner in which we think and write about each other, privileging certain modes of artistic production over others, as well as creators, reading publics, and even the critics. This is not to say that we are helpless or that we are wholly bound by a system that privileges and rewards those who uphold it. It does mean that things are much more challenging for those who live, think, and create outside those parameters.

Generally, when it comes to literature, that which is written, packaged, and sold by the millions is not a literature that aims to represent us all, but a literature that affirms the places (real and imagined) we already occupy and the systems built around them so that we continue to inhabit these spaces, sustaining those big great powers. Despite the challenges their authors face, the literatures of the Global Majority are rich, diverse, and challenging; they are multilingual, multivocal, and multiversal. Rarely are these literatures sold in the same manner as blockbuster novels because of the threat they pose. And these authors recognize the danger of being subsumed into “national” or canonical literatures, as is the case with Mikel Ruíz (Tsotsil) who notes the tokenization of Indigenous literatures in Mexico (2019). READ MORE…

Leaving and Staying: Liliana Corobca and Monica Cure on Kinderland

I have the responsibility to go to the end with a good book.

Our penultimate Book Club selection for this year was Liliana Corobca’s Kinderland, an exquisitely lyrical narration of childhood amidst the instabilities of poverty, underlined by an unexpectedly penetrating look into economic migration in eastern Europe. Told in the mesmerizing voice of Cristina, whose mind slips flowingly from magic to sorrow, from urgency to tenderness, the novel traces the known and unknown forces that shape our lives, during that most delicate and mutable of times: youth. In the following interview, Corobca and translator Monica Cure discuss the political context of this work, as well as their exceptionally close and collaborative partnership.

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 USD20 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. 

Michelle Chan Schmidt (MCS): I wanted to ask about any autographical aspects of this novel. Liliana, are there moments here that were drawn from your own memory—or are there aspects of your experience that you wanted to include in Kinderland, but didn’t?

Liliana Corobca (LC): I’ve written nine novels, and none of them can be considered autobiographical. My first book translated into English, The Censor’s Notebook, was based on my research experience, which surrounds institutional censorship under communism. I had read about such a document (the notebook of a censor) in the archives, but I never found it, so I imagined it.

Therefore, there’s no single character with which I can identify and say: this is me. Cristina, the girl in Kinderland, is imaginary. Still, there are very special and concrete biographical elements—even if they verge more on the mystical. Kinderland is a novel about migration, a very common phenomenon in Romania and Moldova. I was born in a Moldovan village like the one in the book, and my parents were teachers who worked with children such as those in the book. They told me of many situations and stories which I used and adapted, and I also drew on my relationship with my own younger brother to write the relationship of the siblings.

Actually, I hesitated to write this novel because I have no children, and I was sure that if I wanted to write such a book, I would’ve needed to bring up children, to follow them, to observe them, and to study their reactions. But instead, I just imagined, drawing on my own experience. There are moments in the book that stem from my little village, which was by the biggest forest in Moldova; my father and I walked there a lot, and such memories are incorporated into the novel. Another source is related to the mystical experience of children. I was born in an atheist country where it was forbidden to have a Bible or to go to church, so I don’t have those more customary experiences of spirituality, but I think human beings are naturally mystical, so those scenes or passages of magic or mysticism in the book are my own. They are of my impulse. READ MORE…

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. 

READ MORE…

Farewells in the Form of Burials: Deborah Woodard on Translating Amelia Rosselli’s The Dragonfly

The Dragonfly is the most propulsive of Rosselli’s works. . . one can imagine the poem “scrolling off” the typewriter platen as she typed.

Amelia Rosselli’s The Dragonfly is a tour de force, a powerful composition of the Italian poet’s singular multilingualism, musicality, and vertiginous travels around language, in which she reaches the heights of ecstatic sensuality to speak of the deepest violences. This major work has recently been republished by the independent Entre Ríos Books via Roberta Antognini and Deborah Woodard’s mesmerizing translation, and in this following interview, Woodard divulges on Rosselli’s experimental style, the politics amidst the lyricism, and the extent to which the poet’s personal reality inhabited her work.

Eva Heisler (EH): What an experience reading The Dragonfly! The long poem meanders, sometimes circles, but never settles. In “Metrical Spaces,” an essay Rosselli wrote around the same time as this poem, she says: “I noted strange thickenings in the rhythmicity of my thought, strange arrests, strange coagulations and changes of tempo, strange intervals of rest or absence of action; new sonorous and ideal fusions in accordance with the changing of practical time, of graphic spaces and of the spaces surrounding me continually and materially.” This description is strikingly on par with my own experience of the poem as a voice on the move, passing through rooms and streets and texts. Can you say more about the relationship between these two texts?

Deborah Woodard (DW): “Metrical Spaces” is key to understanding what Rosselli is up to in this “poemetto,” or long poem. Both texts illustrate Rosselli’s experimental poetics—or rather, “Metrical Spaces” is the theory, while The Dragonfly serves as the theory’s exhibit A. Rosselli was searching for a poetics that would be less constraining than formal verse, which she calls neo-classicism, yet be more rigorous than free verse and the surrealism that evolved in the early twentieth century, and which she viewed as somewhat played out or “too easy.”

Basically, as the title “Metrical Spaces” indicates, allotment of space on the page serves as the poem’s (visual) metrics. As my co-translator, Roberta Antognini, has noted, The Dragonfly was originally published in an IBM font, which tended to make each word take up an equal amount of space—a crucial insight for understanding Rosselli’s spatial poetics. For Rosselli, the unit of composition is the word, and the first line of the poem determines the form, or the approximate length of subsequent lines.

Rosselli read Objectivist poet and theorist Charles Olson in her mid-twenties, a few years before writing the first draft of The Dragonfly in 1958, and she appears to have embraced Olson’s theory of projective verse and composition by field. Olson writes: “Then the poem itself must at all points be a high energy construct, and, at all points, an energy discharge. So how is the poet to accomplish same energy. . . what is the process by which the poet gets in at all points energy at least the equivalent of the energy which propelled him in the first place. . . ?” Olson goes on to say: “I take it that PROJECTIVE VERSE teaches, is, this lesson, that verse will only do in which a poet manages to register both the acquisitions of his ear and the pressure of his breath.”

For Rosselli, as for Olson, it is the typewriter that makes possible composition by field, enabling spacial precision via layout and allotment of white space, and serving as key to the author’s ear and breath. Rosselli describes working on the typewriter in terms that make it sound akin to a musical instrument, referring at the close of “Metrical Spaces” to timbres and tempos, and “writing faster than light.” Rosselli was a serious student of music, and around this time she was making the choice to give up music, in part due to financial constraints but also in response to her growing sense that she’d be able to find publishers and make her way as a poet. Not long afterwards, she sold her musical instruments, making a clean, if difficult, break and transferring her musical acumen to her verse. The Dragonfly is the most propulsive of Rosselli’s works; its narrative unfurls at quite a clip, and one can imagine the poem “scrolling off” the typewriter platen as she typed. READ MORE…

Casting the Spell: Damion Searls on Translating Jon Fosse’s A Shining

There is this very human, normal, everyday level, and at the same time there's this big, spiritual, complicated stuff.

Jon Fosse’s A Shining is both a luminous entryway for newcomers to the Norwegian author, and a fine distillation of Fosse’s long-running themes for familiar fans. We are proud to feature this latest English offering of the Nobel laureate as our October Book Club selection, and in this monthly interview with the translator, Damion Searls talks to Georgina Fooks about following rhythms, the translator as reader, and making his own rules. 

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 USD20 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.  

Georgina Fooks: To begin, congratulations on the Nobel Prize! I know the Swedish Academy likely would have been reading Fosse in Norwegian, but there’s no doubt that your translations of Fosse into English have been so important for the increased critical reception of his work.

Damion Searls: Thank you! Something that’s worth telling people who aren’t in the book business – I know Asymptote is well aware of this – is that for better or for worse (mainly for worse), English is the language that matters professionally for world literature. A German publisher told me a couple of years ago that if they have a book, they can get it translated into five or six languages, but it’s not until it gets a review in the Guardian UK or in the New Yorker that they can sell it to twenty or thirty languages—and they also told me that this is increasingly the case. English really is the gateway to bigger success for every other language; it’s not going to be a worldwide, translated-everywhere success unless it goes through English first.

The thing about Fosse—which Americans and English audiences don’t really know—is that he’s incredibly famous worldwide as a playwright. He is, from what I’ve read, the most produced playwright alive today. There have been productions of his plays in fifty languages all over the world, and it’s just never taken off in England or America. And there is a question asked about Fosse’s work: is it inaccessible? Well, if he’s the most produced playwright in the world, then by definition, it’s accessible. He was honoured with many prizes in Europe and in Norway before the English translations.

It’s not the case that the English publication raised him from obscurity, but it does seem to be a kind of stepping stone to things like the Nobel or to more translations. I know that now, Septology is being sold to dozens more languages than it had been before. READ MORE…