Interviews

Writing From the Frontlines: An Interview with Ostap Kin and Kate Tsurkan

November 16, 2022  |  in Interviews  |  by Rose Bialer

Writing is the most significant response to war and death; writing is, in this case, life.

Yaryna Chornohuz is a combat medic in the Ukrainian Marines, currently serving on the frontlines. She also happens to be a brilliant poet, capturing the reality of the Russian invasion with powerful lyricism. I was very moved by Chornohuz’s “A Cycle of Wartime Poems” translated by Kate Tsurkan and Ostap Kin, which were featured in our Summer 2022 issue. I had the opportunity to interview Tsurkan and Kin about the importance of literature in the time of war, and we conducted our conversation over email, from our respective homes in Ukraine, the United States, and Ireland. I am proud to share this dialogue, in which we discuss—among other things—how language can be an act of resistance and how it is crucial, now more than ever, to amplify the work of Ukrainian writers and artists. 

Rose Bialer (RB): I would like to begin by asking how each of you came to translating Ukrainian literature? How did you first encounter Chornohuz’s poetry?

Kate Tsurkan (KT): Well, I am first and foremost a trained scholar of French literature, but life is truly full of surprises. By a twist of fate, I moved to Ukraine, and a year later, I met my husband and ended up staying here. What was simply a field of interest in my work as a literary magazine editor became an obligation to understand and delve deeper into the culture that I’d married into. 

As for Chornohuz, I first learned of her poetry through the journalist Justina Dobush, who read aloud the poem “too red a spot” for Asymptote. She also did an interview with Chornohuz for Apofenie, and kept telling me that this is a writer to keep my eye on. I owe a lot to Justina because when I was just starting out and admittedly knew very little, she was one of those Ukrainians giving me much-needed insight on the contemporary literary scene and Ukrainian culture in general. Chornohuz is part of the growing genre of Ukrainian veteran literature; prior to her role in the military, she was an active member of the Ukrainian literary sphere and also worked as a translator. These days, Ukrainians know her best for her military service and activism. Her poetry and overall perspective on war had such a visceral impact on me that I felt it needed to be shared with the world. 

Ostap Kin (OK): I’m originally from Ukraine, born and raised there. When I switched continents, I started translating from Ukrainian into English. It all started as a combination of factors, including challenge, curiosity, and a need to experiment; I wanted to get firsthand experience about how work that appeals to me may sound in English, and what the whole process looks like. Lastly, I did hope to share Ukrainian literary works with others.

I heard about Yaryna Chornohuz from the news sometime in 2020. As an activist, she protested, I remember, in the governmental headquarters. Kate Tsurkan is the one who introduced me to her poems and invited me to work on their English language. 

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“Queen of the Czech Comic”: An Interview with Lucie Lomová

November 9, 2022  |  in Interviews  |  by Julia Sherwood

To what extent are we shaped by the society we live in? How far are we willing to swim against the current?

In the first of two interviews on the thriving Czech comic art scene for the Asymptote blog, we introduce Lucie Lomová, artist, writer, and author of numerous comic books for both children and adults. Comic art and graphic novels are increasingly gaining recognition as a serious art and literary form; since the start of the millenium, the Czech Republic has seen a boom in the genre. In the second interview, two Czech literature scholars will paint a more comprehensive picture of the scene for Asymptote readers. Dubbed “the queen of the Czech comic,” Lomová is the best-known woman comic book author of the new, postcommunist generation, with three coveted Muriel Awards, including two—for original script and best original Czech comic—for her graphic novel, Divoši (Savages) to be published in English translation by Asymptote’s Editor-at-Large for Slovakia, Julia Sherwood, and Peter Sherwood. We are delighted to introduce Lucie Lomová to Asymptote’s readers through this interview, conducted by Julia over email.

JS: You are a graduate of the Theatre faculty at the Academy of Performing Arts in Prague (DAMU), but you switched to writing and drawing comics in the early 1990s. In those days, this kind of career change required quite a lot of courage—you said in an interview: “To choose comics as one’s profession was rather like trying to make a living by catching earthworms.” What motivated you to take the risk? 

LL: Did I really say that? Perhaps I wouldn’t use that comparison now, but it‘s true that in those days comic art was a totally marginal and underrated genre, with publication opportunities few and far between. But, it didn’t really require any special courage on my part. The year of the Velvet Revolution, 1989—a turning point in every respect for everyone—saw the publication of my first comic strip about Anča and Pepík, a couple of mice kids. My sister Ivana and I had worked on it together for three years, writing the story and doing the drawings. I had just graduated in dramaturgy and started working in a theatre in Šumperk, a small town about 200 kilometres east of Prague. When the Velvet Revolution came, I decided to return to Prague, although I didn’t really have a clear idea about what I was going to do. I wrote art reviews for newspapers, drew cartoons, and pondered what I should apply myself to in all this new freedom—just then, the children’s comic journal Čtyřlístek (The Four-Leaved Clover) invited me to write and draw more stories about Anča and Pepík for them, this time on my own, as my sister had moved on to other things. In the summer of 1990, I hitchhiked to Greece with my boyfriend. We were penniless, but overjoyed and excited about all the possibilities that had opened up before us. I remember that it was during the long rides in strangers’ cars that the ideas for the first three stories came to me, and once I was back home, I got drawing. For the following ten years, drawing comics for Čtyřlístek was my bread and butter.

Anca&PepikIlu02

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Every Word Counts: Chip Rossetti on Translating Diaa Jubaili’s No Windmills in Basra

October 27, 2022  |  in Book Club, Interviews  |  by Laurel Taylor

Flash fiction is more like someone grabbing you by the lapels and then sending you on your way.

For the month of September, our Book Club selection Diaa Jubaili’s No Windmills in Basra, a visionary collection of short fiction that works from Iraq’s expansive folktale tradition to create vivid, surprising portrayals of the country’s complex present. In precise, yet fantastic prose, Jubaili jumps rope with the tight limits of short story to range from humour to darkness, from imagination to reality, from violence to tenderness. In the following interview, Laurel Taylor speaks to the translator of No Windmills in Basra, Chip Rossetti, on formalism, intertextuality, and the use of symbolism in Jubaili’s work. 

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.

Laurel Taylor (LT): You’ve mentioned that Jubaili’s work was the first flash fiction you had read in Arabic, and also that the genre is still very new in Arabic. To what extent are you thinking about formalism as you translate something that is a known genre in English but perhaps less so in Arabic?

Chip Rossetti (CR): It’s interesting, as the short story’s both a very old and a very new phenomenon in Arabic. The earliest form of prose narrative in Arabic is the khabar, which is a very short sort of text. One example of its earliest use is the hadith, accounts of things the Prophet Muhammad once said or did, and a khabar could be a paragraph long, or a few sentences. Khabar were always preceded by a citation of its oral sources, such as “I heard this account from someone, who heard it from somebody else who heard it from somebody else.” So there’s a chain of transmission, and that’s what scholars always point to as the very core, the oldest examples of prose texts in Arabic. Of course, that’s fourteen hundred years ago. That’s a far cry from modern short stories.

There are, as I think I mentioned in the introduction to No Windmills in Basra, some other practitioners of flash fiction in Arabic—notably the Syrian author Zakariya Tamer who ­is, I think, in his nineties now. He’s also done very short stories, but the contemporary boom in flash fiction started making its way into Arabic much more recently than in English. The challenge, as I understand it—and I’ve tried my hand at writing English-language flash fiction—is the intensity required of the writer. The challenge for a translator of flash fiction is to mirror that same intensity in the translation. Obviously, every word counted for Jubaili when he wrote it in the original, so I’ve tried to make sure I’m keeping that emotional punch in a way that inevitably brings you to each story’s end: an ending that comes sooner than you might expect, but is still somehow satisfying. READ MORE…

How a Polish Writer Created His Own Apocrypha: An Interview with Maciej Hen

October 26, 2022  |  in Interviews  |  by Wioletta Greg

Either we shall fight until we wipe each other out, or we shall talk and build mutual understanding.

Maciej Hen is a well-known writer in Poland, awarded the Gombrowicz Literary Prize and shortlisted for the prestigious Angelus Central European Literature Award. Perhaps because the twentieth century was cruel to his Jewish family—himself being persecuted as a child in 1968 when the Polish government launched a campaign against the Jews—the writer writes primarily historical novels, describing the world at the precipice of immense change. In his debut work, According to Her, readers observe the birth of Christianity; in the following Solfatara, he describes ten days of revolution in mid-seventeenth-century Naples; in the third, a lonely, older hero from Warsaw goes on an unplanned journey amidst a change in regime, and discovers that his ancestor was at the head of a bloody people’s rebellion. Hen told me that in a new work—one which is not yet published—Doctor Faustus will be written as a woman. It seems to me that if the books of Maciej Hen were to be widely translated into other languages, he would become a contender for the Nobel Prize; his writing is visionary. With According to Her to be published soon in English translation by Holland House Books, readers in the Anglophone will now be introduced to this beautifully written book about the alternative life of Jesus Christ, told from the perspective of his old Jewish mother. I was moved and delighted by it; someone finally gave the voice to the Virgin Mary. 

Wioletta Greg (WG): In According to Her, the story of a son is told by nearly a woman named Mariamne, who is almost a hundred years old, and uncannily resembles Mary of Galilea. A bold idea for an author who lives in a Catholic country.

Maciej Hen (MH): Not only do I live in a Catholic country, but worse still, I’m a Jew living in a Catholic country. And, to top it all, I’m a Jewish atheist. Actually, I grew up separated from the basics of Judaism, because my parents belonged to the first generation of Jews who felt that religion was not so important for their children.

WG: I’m curious why you published your book under the pen name Maciej Nawariak. Were you afraid of being attacked for re-describing the life of Jesus from a Jewish perspective? 

MH: I took the pen name from pure vanity. My father is a writer who had earned himself a reputation long before I came up with my debut book, and I was so sure my publication would be a success, that, in order to fully enjoy it, I would have to disqualify in advance any suggestions people might put forward about my father’s name helping me enter the literary world.

WG: Your parents survived the Holocaust as refugees in Central Asia, and they met in Uzbekistan.

MH: Yes, they met in Samarkand in 1943. My mother was twenty-one at the time, and my father just under twenty. He was from Warsaw, and she was from a village outside Lwów. After the Nazis attacked the Soviet Union, they both evacuated eastwards and finally settled for a while in Samarkand, the former capital of Tamerlane. After the war, they returned to Warsaw. Out of their families—both once very large, as per custom—only five people survived, including themselves. My father changed his surname from Cukier to Hen, in time becoming a highly regarded writer in Poland, and my mother took care of the household, raising my sister and me—for a few years she was also a Russian language teacher. READ MORE…

El traductor y defensor del lenguaje / The Translator-as-Advocate: An Interview with Jerome Herrera 

October 17, 2022  |  in Interviews  |  by Alton Melvar M Dapanas

It was not until I began working in Manila that I realized just how special the Chavacano language is. It’s funny how absence creates fondness.

When asked why he translated Antoine de Saint-Exupéry’s classic The Little Prince into his native tongue, Jerome Herrera had this to say: love of, pride for, and respect to the Chavacano language. A hypernym for the several varieties of Asia’s only Spanish-based creole, Chavacano is reportedly spoken by almost a million Filipinos as their first language. Among these varieties are Chavacano de Caviteño (or “kitchen Spanish,” as Jose Rizal called it in a work by Gina Apostol), the now-extinct Chavacano de Ermiteño (once spoken in the Manila neighbourhood of Ermita), Chavacano de Ternateño or Bahra (a Ternate municipality in Cavite Province), Chavacano de Cotabateño (Cotabato City), Chavacano de Abakay (Davao City but presumed to be extinct), and Chavacano de Zamboangueño, the native tongue to almost half a million people—mostly in Zamboanga City where Herrera grew up. 

In contemporary history, Herrera’s is the fourth translation of The Little Prince into a Philippine language, which first appeared in Tagalog-based Filipino (by Lilia F. Antonio in 1969 and then Desiderio Ching in 1991), then the Central Bikol or Bikol Naga language (by Fr. Wilmer S. Tria in 2011). Most of these titles, I suspect, are translations from the English—translations of translations.

In this interview, I asked Herrera about El Diutay Principe, his translation into the Zamboangueño Chavacano of Saint-Exupéry’s novella, devising a practical orthography towards a language that is departing from its original Castilian Spanish meaning, and other geolinguistic issues in translating into the mother tongue.

Alton Melvar M Dapanas (AMMD): Growing up, how was the Chavacano language instilled in you? Was it taught in school? 

Jerome Herrera (JH): My elementary school days were not very favorable towards the Chavacano language because I studied at a Christian school, where speaking it in class was discouraged. I guess this was a time in the nation’s history when they were trying very hard to promote Tagalog—I won’t call it Filipino for political reasons—as the national language. 

Even with my inauspicious beginnings, I grew up with Chavacano all around me. At home, my dad would listen to radio news programs and watch TV news programs in Chavacano all the time and occasionally, I would even hear mass in Chavacano. At the public high school I went to, Chavacano was used heavily by the teachers (as a medium of instruction) as well as students; however, I had already become used to speaking only Tagalog at school and, after six years, the fear of getting reprimanded for speaking Chavacano was heavily embedded in my mind.

Even in college, I had a hard time accepting the fact that speaking Chavacano was allowed in the classroom, but during this time, I had already slowly begun speaking Chavacano with some friends and even with teachers. So until the age of twenty, I had mostly spoken it only at home and with family. The Chavacano subject was reintroduced in schools only in 2012.

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“Literature is not about answers. But questions”: An Interview with Eduardo Halfon, Author of Canción

October 12, 2022  |  in Interviews  |  by José García Escobar

The trick is knowing what not to say, then being able to honor the decision to leave it unsaid.

By 2004, Guatemalan writer Eduardo Halfon had published three books: one about the life and death of Guatemalan painter Carlos Valenti; one about Miguel de Cervantes; one about how writers become writers. Four years later, he released a book of short stories called El boxeador polaco (The Polish Boxer, Editorial Pre-Textos), which inaugurated a new era for him as a writer. The book became an earthquake, and its ripples can still be felt today—nearly ten books later. Its stories went on to expand into novels, their themes and ideas forming a continual thread through the author’s prolific oeuvre, acknowledging the truth that stories, just like life, must be built on what came before. Canción, his latest book to be translated into English (Bellevue Press), borrows characters, plot lines, and entire sections from Signor Hoffman and Mañana nunca lo hablamos, books he published seven and eleven years ago respectively.

Because of this continuity and rehashing of stories, Eduardo’s body of work has often been referred to as a novela en marcha—an ongoing novel. It’s important to note that all of these stories share the same narrator: a Guatemalan author, former engineer, and chain-smoker named Eduardo Halfon, who shares many of the same experiences of real-life Eduardo. It seems all part of an intricate plan—though it’s everything but. Doubt, silence, contradiction, el no sé—not knowing— improvisation, and uncertainty: those are the many hands that pile one on top of another “to dominate” Eduardo’s writing.

In Canción, out last month and masterfully translated from Spanish by Lisa Dillman and Daniel Hahn, Eduardo tells the story of his Lebanese grandfather, also named Eduardo Halfon, and the time the Guatemalan guerrillas kidnapped him in 1967. In this impactful and luminous novel, we read about the Guatemalan Civil War—its violence, fear, and, again, the uncertainty. We get glimpses, and nothing else, of the actual kidnapping. We get glimpses, and nothing else, of the time Eduardo’s grandfather was in captivity. Because that’s also part of Halfon’s remarkable style: silence, mystery, darkness.

Recently I spoke with Eduardo about all of that. About Canción, about his novela en marcha, about some of his most memorable characters. We talked about writing in the dark. About the engineering behind a story. We talked about what’s real and the truth. About memory, childhood, silences, and, again—and as always—about not knowing and how important it’s for him to blur the lines between himself and his narrator. We talked, we exchanged emails, voice notes, and messages, and he replied from Guatemala City, Mexico City, Spain, and Germany. As anticipated, after reading Canción and yet again talking to Eduardo about his book, I have more questions than answers.

José García Escobar (JGE): With Canción, it’s the first time I’ve seen you address Guatemalan history so thoroughly in a book. Naturally, you had to mention some events and people because they were relevant to your grandfather’s kidnapping; others, however, seem to be part of the story’s background (Jacobo Árbenz, the 1954 CIA-backed coup, the rise of the guerrilla movement in the 1960s, Julio Ramírez Arteaga). How did that weaving come to be—between foregrounding or backgrounding history?

Eduardo Halfon (EH): When you’re writing a story that’s part of a historical account, that history has to be believable. In the case of Canción, that means its historical background, the Guatemalan Civil War, and the country’s recent history. I needed to investigate all of that, and I felt like I had to include it more for the feeling than for the facts. Some details are in the background—they’re props, so to speak—and some details are part of the story. That weaving is very organic, though. There’s no premeditation. It’s just a feeling of what should be where on the stage. What should be in the foreground. What should be in the background. It’s a very natural process of selection and placing. READ MORE…

“To Hear Your Fellow Man But See No One”: Yao Yao on Her Latest Essay Collection

October 8, 2022  |  in Interviews  |  by Lee Yew Leong

The universe can be infinitely large, yet at the same time infinitely small—it all depends on where you happen to stand.

From the writings of San Mao to Jia Pingwa, the sanwen or essay is easily one of the most beloved genres in Chinese literature. Monika Gaenssbauer’s survey essay in our Spring 2013 edition spotlighted just four of the most prominent practictioners of this art and explored why Chinese essays are only rarely translated into English. On the occasion of Yao Yao’s delightful essay “Colourful Fruit Trees” in Samuel Liangxing Luo’s translation appearing in this week’s Translation Tuesday showcase, our editor-in-chief sat down with the author to discuss her latest collection and the outsized influence of Fujian writers in this particular genre within contemporary Chinese letters.

Why did you go with As Mentioned, No Names Are Mentioned as the title?

Tang poet Wang Wei once wrote a poem, beloved through the ages, which contains the line: “Even in a deserted mountain, one yet hears the whispers of man.” To hear your fellow man but see no one—the implications behind this conceit are endless. I based this collection of essays on the stories of my Chinese art circle friends, ascribing anecdotes to made-up names like Yi yi or Yi er. Even without proper attribution, the stories are one-hundred percent taken from real life. Not only does the title befit my mode of storytelling, it also hints at the playfulness inherent in the anthology.

Creative nonfiction in the Western tradition typically centers the author, but in these essays, it’s your friends who take centerstage; you, on the other hand, mostly stay in the wings. What would you say to the readers who might have come to this essay collection hoping to read about you, only to be denied this familiarity?

This may be a book that takes as its subject the lives of my friends, but, as author, I am in fact everywhere. What I have expressed is entirely what I have chosen to express; what my readers encounter is what I have chosen for them to encounter. Though I may be offstage, I am like a director, staging tableau after tableau, mapping thought after thought, carrying the reader through space-time, perspective, and logic. Should the reader derive pleasure from the work, it will be my pleasure too. I’m at the scene with the reader.

Within your text, you intersperse other writings by authors and artists alike. In addition, after each essay—and this is a novel idea that I haven’t encountered elsewhere—you also add readers’ online comments that the articles attracted when they were first published on a website. How did you go about selecting these comments? And do you treat these comments as equal to the other texts?

Adding readers’ comments is a new thing for me as well. Inevitably, different readers will react differently to the same text. No matter what point of view is being expressed, if there is substance to their opinion, I’ll be happy to use it as a kind of annotation or a finishing touch, if you will. As for quoted text lifted wholesale from other writers or artists, these serve as elaboration or counterpoint; this way, there’s something for everybody. That’s also one of the aims of this essay collection.   READ MORE…

Shifting Temporalities: An Interview with Bryan Flavin

October 3, 2022  |  in Interviews  |  by Rose Bialer

We should consider an absence not as something that inhibits access but rather as an opportunity to actively discover. . .

Featured in the Summer 2022 issue, “The Ayah of the Throne,” by Habib Tengour, is a lyrical story that explores the French colonial power in Algeria toward the beginning of the Algerian War of Independence. The story centers around how colonial forces shaped the narrator’s experience of education, language, religion, and even how and when one can tell stories. With this vibrant and original account of his childhood, Tengour reclaims the power of storytelling and relays a life-altering moment with humor and compassion.

In his English translation, Bryan Flavin deftly captures Tengour’s voice and introduces Anglophone speakers to an important piece of writing from one of the foremost voices in contemporary Francophone Maghrebi literature. I had the opportunity to speak with Flavin over email about his experience translating “The Ayah of the Throne.” In the following interview, we discuss the intricacies of working with multilingualism, the importance of not explicating in translation, and the complex and interwoven histories of French and Arabic.

Rose Bialer (RB): I always like asking translators how they first began translating. I am even more curious in your case since you work in both French and Arabic.

Bryan Flavin (BF): I’ve always loved the precision and structure in linguistics and language studies, as well as the exploration and plurality of language in literature and creating writing. During my undergraduate education, I studied linguistics and French literature with a specialization in Arabic language and culture and ended up discovering literary translation as a sort of intersection for all my interests. I was lucky enough to take classes on French translation and global literacy toward the end of my studies and started with translating student writing with an undergraduate translation magazine I helped co-found. It was something I continued practicing on my own until deciding to pursue it in my graduate studies.

RB: You mention in your Translator’s Note that you had the chance to work with Habib Tengour during his Fall 2021 residency with the International Writing Program. This program sounds fascinating, and I would love to hear more about your experience, especially collaborating with Tengour in person.

BF: My translation program had the opportunity to pair with one of the residents to produce a translation of their work during workshop sessions devoted to each piece. Both the original writer and translator were present and active contributors during each workshop, and the balance (and sometimes friction, but in a generative way) between the author’s original intention and the translator’s means to produce something independent in the English was uniquely pronounced due to the workshop’s collaborative nature, which made for a great learning experience.

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In Good Company: Megan Berkobien and María Cristina Hall on Translating The Left Parenthesis

September 22, 2022  |  in Book Club, Interviews  |  by Rachel Farmer

[B]eing able to share genius in whatever way or form is the most beautiful thing there is.

Muriel Villaneuva’s The Left Parenthesis takes place by the sea, a fitting setting for a story that weaves in-between motherhood and mourning, loss and reinvention, the mind and the body. In the stunning autofictional tale of a recently widowed mother attempting to piece together her shifting roles in the world, Villaneuva merges the surreal and the intimately physical to chart the mystifying journey one takes back to get to oneself. In the following interview, Rachel Farmer talks to the co-translators of The Left Parenthesis, Megan Berkobien and María Cristina Hall, about the book’s feminism, Catalan specificity, and its “uncomplicated” representation of motherhood.

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.

Rachel Farmer (RF): First of all, before we dive into The Left Parenthesis, I’d be really interested to hear about your process as co-translators. In the brilliant conversation recently published in the Oxonian Review, the pair of you talked about working together on another co-translation of Montserrat Roig. Can you tell us just a little bit about this relationship?

Megan Berkobien (MB): Well, my dissertation is about co-translation, especially as a socialist and ecological phenomenon; it really came from the fact that basically all my translation experiences have been collaborative. I went to school at the University of Michigan for both my PhD and undergrad, and in the translation workshop there, everything was done together. So, it came naturally when I met María Cristina. The first thing we worked on as a team was a little anthology on women writers in Catalan—that’s when I realised we were really on the same page. We wrote the opening essay together, and it just really worked. We just feed off one another’s poetic creativities, I guess.

María Cristina Hall (MCH): For us, having the interaction of editing together was a way to build trust, to understand that our voices were similar enough to co-translate. Our process involved dividing the book up, each doing fifteen pages, then looking at each other’s version and editing it as if it were our own piece—so there’s never that feeling of holding back. It seems very natural to edit, sometimes heavily and sometimes not. If ever a word comes up where we think, “how should we translate that?”, we have a back-and-forth, and it goes smoothly from there. It’s very enriching, and I think something Megan touched on in her dissertation was the importance of working in a community and having company. Translation is usually very solitary work, so it’s very different to have this practice.

MB: In a lot of ways, the fact that translators are artists insinuates at the worst part about being an artist: that you have to work by yourself, and that you have this “grand genius” inside you. I just don’t think genius is never located in one person, and being able to share genius in whatever way or form is the most beautiful thing there is.

RF: Was there anything in particular about The Left Parenthesis that needed a different approach?

MCH: Well, it was our first project together, and then we did Goodbye Ramona by Montserrat Roig. In that book, the voices are so distinct that we divided it by character, so I worked on the one from the 1900s and Meg did the one from the 1960s—and the one from the 30s, we shared between the two of us. Because Meg is more active in the Socialist party, she could be the character who was politically involved, while I took on the conservative one since I live in Mexico and I have more of a background in Catholicism. But The Left Parenthesis is just one character talking about herself.

MB: We did have to attend to making sure it was all one unified voice, and as such it made a lovely first project because it’s almost as if our voices were weaving together. If we take a cue from the book to describe this, it’s kind of like waves were flowing over us, and each new wave made us come together a little bit more. READ MORE…

A Guest of its Originality: An Interview with Ghazouane Arslane

September 19, 2022  |  in Interviews  |  by Alex Tan

What matters here is that translation implies both bifurcation and multiplication. Bilingualism splits in two opposite directions, but enriches.

A highlight of the current Summer 2022 issue, Abdelfattah Kilito’s “Borges and the Blind” stages an erudite inquiry into the classical Arabic underpinnings of Jorge Luis Borges’s famous “Averroës’s  Search,” traversing the proximities and distances that triangulate between writers, readers, and texts across disparate literary traditions. As a reflection on the innumerable angles from which one might approach—with varying degrees of blindness and insight—the mirror of the text, Kilito’s essay is nothing if not a testament to the fundamental questions of translation that mediate each of our relationships to language and culture. Ghazouane Arslane’s English translation interposes yet another layer in this mise en abyme, deftly capturing the labyrinthine turns of Kilito’s thought. I had the honor of corresponding with Ghazouane over email; our conversation ranged over vast swathes of terrain, from the difficulties of rendering the polysemy of Arabic literature, the ethics and politics of the “original copy,” the hospitality involved in any act of translation, to more specific (but no less essential) lingerings over the evocative scene of prayer in Borges’s story alongside Kilito’s singular talent for discerning “the strange in the familiar and the familiar in the strange.”

Alex Tan (AT): So much of Kilito’s piece revolves around the specific positionality of the reader. I thought we could start there, with how you exist in language. You speak, in a recent essay, of how English eludes the contested politics of language connected to Algeria’s postcolonial anxieties. While a Ph.D. student in Britain, you grasped English as “a way out of everything inherited.” In contrast, Arabic became something you had to “[translate] yourself back into,” a language that you inhabited as “both host and guest.” How do your differing relationships to these two languages inflect the way you approach translation and, more specifically, your decision to translate this essay of Kilito’s?

Ghazouane Arslane (GA): English, I must say, has furnished me with a space of expression and self-articulation that is deeply personal and, at the same time, inevitably political. If it somehow escapes the complex politics of language in postcolonial Algeria, it is nevertheless lurking in the background. I am referring here to the rivalry between English and French as imperial languages in the last two or three centuries, a rivalry that saw English triumph for reasons everyone is familiar with. But for me, English meant going beyond the linguistic world of Algeria—a window to another world, beyond Algeria, but also a window through which I can look back into the world that Algeria has always represented for me, into myself, and, above all, into the languages that formed me.

It was thanks to Kilito, in part, that I became even more conscious and fascinated by language, by languages, by what they do to you. To speak more than one language is to turn in multiple and often opposite directions, enabling one to be a translator in the manner of Musa ibn Sayyar al-Uswari—an interpreter of the Qur’an that al-Jahiz describes as “one of the wonders of the world,” being eloquent in both Arabic and Persian. Al-Uswari, al-Jahiz tells us, “would sit with Arabs to his right and Persians to his left. He would recite a verse from the Book of God, explain it in Arabic to the Arabs, then turn toward the Persians and explain it to them in Persian.” All of this I learnt in Kilito’s Thou Shalt Not Speak My Language, my first encounter with his work. What matters here is that translation implies both bifurcation and multiplication. Bilingualism splits in two opposite directions, but enriches. To be both host and guest is better than being either—in the sense that it is more demanding, more exhausting, thus more rewarding (the pleasure, like the pain, is doubled). To wander and get lost in the labyrinth of languages—I can’t say labyrinth without thinking of Borges!—is to find oneself in the real world, whose frontiers you can only cross via translation. In this sense, therefore, I was led to translation as necessity, not choice. After reading Kilito’s essay, I told myself it must be translated. And, of course, from Arabic into English—the same crossing I had already made. Needless to say, there are considerations of visibility and readability, but the main drive is the quality of the essay—which means its translatability in Walter Benjamin’s sense. Perhaps even the multiple directions it takes you to. Kilito’s essay is a journey through Borges, Averroës, Kafka, al-Ma’arri, and others, into blindness and insight. Distances collapse. Time is insignificant. Here, indeed, is world literature. That, I must say, is what drove me to translate the essay. READ MORE…

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

September 15, 2022  |  in Interviews  |  by Sheela Mahadevan

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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The Essential Integrity of Language: In Conversation with Anukrti Upadhyay

September 14, 2022  |  in Interviews  |  by Suhasini Patni

The two languages are two paths to approach our complex soul. . .

Anukrti Upadhyay, a Sushila-Devi-Award-winning author, is one of India’s few bilingual writers; working in both Hindi and English, she has always looked at writing as a form of translation. In Hindi, she has published a collection of short stories called Japani Sarai and a novel called Neena Aunty, both hailed as pathbreaking in Hindi literature. She is, however, best known for her books Bhaunri and Daura—perhaps the only English-language novels set in rural Rajasthan, telling stories of the desert and its folks.

I first met Anukrti in Udaipur at a writing workshop organized by the Rama Mehta Trust. Over a three-day workshop, we spoke about translation, writing, and she discussed the works of her favorite Hindi authors. I caught up with her later and we conducted this interview over email; in our conversation, she talks about being a bilingual writer, whether language affects form, and what transcreation means to her.  

Suhasini Patni (SP): What does being a bilingual writer in India mean to you?

Anukrti Upadhyay (AU): I have written poetry in Hindi for as long as I can remember—and if my mother is to be believed, even before that! Fiction, on the other hand, I began writing only a few years ago, and in English. The how and why of this occurrence, which had seemed organic to me at the time, I can now parse with hindsight; Hindi, the language of spontaneous expression, is the natural choice for poetry and English, the acquired medium, provides room for distance and synthesis which are essential for building stories. Of course, like everything else in life, this is not a complete explanation, nor one that is accurate on all points. After writing prose in English for a couple of years, I began writing fiction in Hindi as well, deriving a deep and unique satisfaction in the freedom and maneuverability I have in the language.

It is very important to me that I practice writing in both Hindi and English. I use “practice” here advisedly, for writing is a practice, just like law or medicine or running a triathlon. Writing fiction in two languages offers me the opportunity to observe and explore in different ways, each offering its own unique range and challenges, its muteness and volubility. These two languages, both mine in different ways, nurture and, I’d like to believe, enrich my writing.

SP: Does a story tell you what language it should be written in? Does language affect genre or form? Do you dream bilingually? 

AU: Aha, what an interesting bouquet of questions! Yes, a story tells me which language it wishes to emerge in. The first rumblings of a story, the first words—a sentence or a phrase—come to me like birds coming home. Whichever language those words are in, that’s the one I work with. I have noticed that the language does not seem to have any overt or discernible connection with the plot or setting or characters. Perhaps there are certain times when I think in one language and other times in another?

No, my language has not, till now, impacted genre or form. To me, the first and foremost condition for a story is that it should hold my interest, and language has never acted as a barrier in that; it has always been only a receptacle for the story.

And do I dream in two languages? Shouldn’t the question first be—do I dream?! Yes, and yes, and I wake up to jot down the vague or sharp images that remain with me in either language. READ MORE…

Guided Improvisation: An Interview with Daniel Lupo

September 8, 2022  |  in Interviews  |  by Meghan Racklin

Translating feels very similar to dancing choreography to me.

Asymptote’s 2022 Summer issue featured two new hallucinatory, self-referential stories by Hérve Guibert and translated by translator and writer Daniel Lupo. In this interview, Assistant Editor Meghan Racklin speaks with Lupo on the challenges of translating Guibert’s various styles, ranging from the phantasmagoric to the spare, across his body of work. Their intimate conversation explores Guibert’s evolution as a writer, the role of improvisation in translation, and the relationship between translation and dance.

Megan Racklin (MR): The two Guibert pieces you translated for the latest issue of Asymptote both deal with the way market forces shape the process of writing. How do you see yourself, as a translator, fitting into that broader system?

Daniel Lupo (DL): At least in the United States, literary translation is a minor, severely underfunded sector of the two markets Guibert takes aim at in these stories: periodical publishing and book publishing. Hardly anyone pays their bills from literary translation alone, which means we don’t have to worry about buckling under the demand to produce a new text every week, as Guibert’s photography critic does—although we may very well have to worry about editors like the one in his other story finding our financial expectations “insolent.” In the absence of a profit motive, most translators I know, including myself, translate out of a love of the language, particular authors or texts, the practice of translation itself, or a combination of those. But of course, loving your work and making a living from it shouldn’t be mutually exclusive.

MR: You’ve translated Hérve Guibert’s work extensively, including a wonderful translation of his novel Arthur’s Whims. Can you talk about the relationship between author and translator that develops through this kind of sustained engagement with their work? How do you see the relationship between your voice as a translator and Guibert’s as a writer?

DL: Guibert has a very intense, hypnotic voice. Often after reading him, I can still feel the rhythms of his text reverberating in my head long after the words have faded from memory. When translating him, it’s very easy for me to get lost in his voice, such that it’s only after finishing a draft and going back over what I wrote that I recognize signs of my own voice, my own anglophone quirks and idiosyncrasies that may or may not gel with his francophone ones. But it works both ways: his voice is filtered through my voice as much as mine is filtered through his. That’s something I love about translation: it’s a very intimate process in which the author’s voice and the translator’s voice rub up against and influence each other.

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A Wanting to Not Forget: An Interview with Autumn Richardson

September 7, 2022  |  in Interviews  |  by Alton Melvar M Dapanas

There’s something about that interstitial state—between one language and another—that is extraordinarily powerful.

In Landmarks (2015), British writer Robert Macfarlane’s meditation on place, he named Autumn Richardson, among other writers, as “particularizers … who seek in some way to ‘draw every needle’ … [with] precision of utterance as both a form of lyricism and a species of attention.” Reliquiae, the journal of landscape, nature, and mythology which Richardson co-founded and co-edits with her partner, composer, writer, and artist Richard Skelton, is guided by this ethos and mode of engagement. In its ten years, Reliquiae has published texts from antiquity: Navajo songs; the Song dynasty poet Wáng Ānshí; magical and medicinal incantations from Catawba, Klamath, Chuckchee, and Winnebago peoples; southern African beliefs in naming stars; fragments from the German Renaissance alchemist-theologian Paracelsus; evocations to Yoruba deities; the Náhuatl poet Nezahualcóyotl; Egyptian spells; and hymns of the now-extinct Eoran language in Australia. The journal has also introduced readers to English translations from, among others, the original Algonquian, Binisayâ, Old English, Ancient Greek, Hindu, Old Icelandic, Iglulingmiut, Old Norse, Scottish Gaelic, West Saxon—along with their source texts.

Speaking to the precision and attention that guides her work, Richardson tells academic journal Studies in Travel Writing, “My own writing is more concerned with movement through landscapes … the vertical, going down through the layers botanically, biologically, geologically, etymologically, historically.” In this interview, I asked about the wondrous archive of Reliquiae, and how she explores landscape, ethnology, (vertical) travel, ecology, botany, and occultism in her own art, writings, and translations.

Alton Melvar M Dapanas (AMMD): Personally, I think of Reliquiae—and its disciplinary breadth of landscape, folklore, ecology, esoteric philosophy, animism—as a treasure trove of consequential importance not only to specialists, writers, and translators, but also for a generalist readership. In the submission guidelines, there is emphasis on “beyond plain nature writing.” Can you elaborate on this?

Autumn Richardson (AR): Fundamentally, Reliquiae fills a niche that is shaped by our own unique interests. We couldn’t find a single publication that focused on landscape and the natural world, whilst refracting that focus through the prism of myth, esotericism, magic, occult philosophy, and anthropology. One of the reasons we formed Corbel Stone Press in 2009 was to begin publishing work that connected these disparate but allied disciplines. We began by publishing our own writing, but our goal was always to edit a journal, and 2022 is the tenth anniversary of Reliquiae.

AMMD: Let’s talk about Heart of Winter, your 2016 collection of found-poems assembled from the journals of ethnologist Knud Rasmussen and botanist Dr Thorild Wulff which chronicles the Second Thule Expedition, their 1917 journey through the north-western coastal landscapes of Greenland. When asked about your translation process from the Danish (and Inuit), you responded that, “it was a process of simplifying ever so slightly … [not wanting] to change [Rasmussen’s] words hardly at all … want[ing] to preserve his voice.” As a translator who questions her own discursive presence in the text, does this imply that between the competing ideologies within the translation of myths and folklore, you favour linguistic faithfulness over stylistic realism?

AR: That’s a difficult question to answer. I’m not dogmatic in my choices—it’s more instinctual. I’m acutely attentive to the shape, texture, and colour of each word in both languages when I translate. However, I have noticed that provisional, literal translations are strangely compelling. There’s something about that interstitial state—between one language and another—that is extraordinarily powerful. This can often happen, for example, when the word order of the original is preserved, resulting in an unusual word-grouping in the translation. For me, I find this shadow presence of the original language unspeakably rich and evocative, and I always try to retain something of its colour in my work. My concern is always to mirror, as faithfully as possible, the poet’s choice of words, as well as what I perceive to be the emotions and motivations behind the poem or song itself. For example, within the Inuit songs in Heart of Winter, a primary and repetitive motif is the uncertainty of survival, and the consequent gratitude or joy when a new season is witnessed, when nourishment is attained. It was immensely important to me to try to carry these sentiments forward, because, to my mind, these expressions and emotions were the heart and the purpose of the songs themselves.

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