Weekly Dispatches From the Front Lines of World Literature

The latest in literary news from Macedonia, India, and the Czech Republic!

This week, our editors from around the world are reporting on trailblazing new releases, award winners, and literary festivals! From the return of the Dhaka Literature Festival after two years on hiatus to Czech comic artists at the International Comic Art Festival, read on to learn more!

Areeb Ahmad, Editor-at-Large, reporting from India

Initially announced in July, more information has emerged regarding the Armory Square Prize for South Asian Literature in Translation in a feature published by World Without Borders. The prize, sponsored by Armory Square Ventures with a jury of acclaimed translation specialists from around the world, aims to “recognize an outstanding translator of South Asian Literature into English.” The winning work will be published by Open Letter Books while excerpts from finalists will appear in WWB. The founders of the prize intend to highlight literatures that are “all but invisible outside South Asia” in the global English-speaking sphere, joining the JCB Prize for Literature in promoting translated Indian literatures both at home and abroad.

The acclaimed Naga writer, Temsula Ao, passed away on October 9 at the age of seventy-six. In her obituary, Chitra Ahanthem explores her legacy and bibliography, highlighting Ao’s focus on the Naga community and her resistance to the homogenizing impulse to club writing from all the Northeast Indian states into a singular literature, which would dismiss the differences across communities and tribes both within and beyond each state. Meanwhile, the 2022-23 cohort of the National Centre for Writing’s Emerging Translator Mentorships was recently announced. Among its recipients, Vaibhav Sharma was awarded the Saroj Lal Mentorship in Hindi and will be mentored by the International Booker Prize winner, Daisy Rockwell.

READ MORE…

The Fall 2022 Issue Is Here!

Featuring Kyung-Sook Shin, Emma Ramadan, Aram Pachyan, and Álvaro Fausto Taruma amid new work from 32 countries and 19 languages

Welcome to “Half-Lives,” our new Fall 2022 issue, where never-before-published work from 32 countries and 19 languages confront life as it shouldn’t be: stunted, degraded, perversely foreshortened—in short, half-lived. Its centerpiece is the Armenian Special Feature, generously sponsored by the Calouste Gulbenkian Foundation, under the aegis of which we are proud to present stunning new translations of emerging authors such as Aram Pachyan, last year’s winner of the EU Prize for Literature—Armenia’s first recipient!—alongside more established voices like Narine Abgaryan, Krikor Beledian, and Hrant Matevossian. Inescapably harrowing because of their historical contexts, many of these works set the tone for the rest of the issue—including a gritty dispatch from Ukraine via Galina Itskovich and a spotlight on Ukraine-born artist Sergey Katran. Elsewhere, Claire Mullen chats to Emma Ramadan about the joy of translating from the archive, past contributor Anton Hur brings us a new short story by 2012 Man Asia Literary Prize recipient Kyung-Sook Shin, and Grant Schutzman delivers our first work from Mozambique in the form of moving poetry by Álvaro Fausto Taruma. All of this is illustrated by our amazingly talented guest artist, the London-born creative Louise Bassou.

On the heels of Roe being overturned, our editors have also responded by centering one half of the human condition in this issue. Pregnancy is the subject of Lusine Kharatyan’s keenly observed #America_place Pregnant and S. Vijayalakshmi’s intimately recounted Just Like a Womb. Growing up (a “difficult art” according to a very wise Montserrat Roig in this issue’s inspiring Brave New World Literature Feature), the women in these pieces are made to feel less than human in contradictory ways, shamed for the developing bodies in which they are trapped (Rosabetty Muñoz) while becoming objects of unwanted desire at the same time (Eszter T. Molnár). In Mexico, Karen Villeda reminds us that the consequences of being a woman can be fatal, writing that women are not alive, but only “still alive” until they are not. How do women counteract the stunting forces of a hostile world? From the ventriloquism of an Abuela who talks to herself to ensure that no one else speaks for her in Alejandra Eme Vázquez’s You’ll Leave Your Body Behind to the adoption of a third language by Jhumpa Lahiri to develop her own linguaggio, as revealed in Translating Myself and Others reviewed by Caterina Domeneghini, giving voice to female experience, as we endeavor to do in this issue, is one shared mode of resistance.

revised_blog

No matter your taste, there’s something for everyone in this edition, so circulate this glorious new issue by printing our Fall 2022 flyer (downloadable here); like and share our issue announcement and article plugs on Facebook, Instagram, and Twitter.

To read the world and read it more fully is itself a recipe for a fuller existence. If we’ve made a difference in that regard to your lives, please consider celebrating our full twelve years of publishing the best in world literature by joining us a masthead or sustaining member from as little as $5 a month—for a limited period only, we’ll even throw in a bonus 2023 digital Asymptote calendar!

READ THE NEW ISSUE

To See a Mother Through the Eyes of a Child: On Vigdis Hjorth’s Is Mother Dead

“The first song I ever heard was Mum crying by my cradle.”

Is Mother Dead by Vigdis Hjorth, translated from the Norwegian by Charlotte Barslund, Verso Books, 2022

In a charming 2017 interview with the Louisiana Museum of Modern Art in Denmark, Norwegian writer Vigdis Hjorth sang the praises of Kierkegaard, quoting the proto-existentialist on life being a task and an adventure—the adventure just to be you, “every single day with great fervor and responsibility.” Her novels, over a dozen of them, instantiate this charge, with several following characters grappling with existential crises precipitated by a sense of alienation from their families, their past, and their own authentic selves. 

Such a crisis breathes life into her latest novel, Is Mother Dead, out with Verso Books and translated by Charlotte Barslund. Joanna is the narrator and protagonist, a successful artist in her mid-sixties who is estranged from her family, which inevitably causes an estrangement from her past and—she wonders—her true self. Confronting her family—her mum and the woman’s role in affecting the formation of Joanna’s self in particular—becomes the task of Joanna’s art and her life, this adventure driving the novel.

What could cause a rift in a family so enduring that decades later, a daughter is forced to stake out her mum’s apartment just to confirm she isn’t dead? Writing with a rush of anxious interiority beautifully reproduced by Barslund’s translation, Hjorth spins out Joanna’s hopes, fears, and half-suppressed memories in obsessive and propulsive run-on sentences, full of self-reflexive questions and crushing doubt. Though Joanna’s “default setting” is feeling alone in the world, she is compelled to confront her mum to understand something deeper about herself—to consult her deepest self, because “. . . we all carry our mothers like a hole in our souls.” Her mum has no interest in such confrontations or consultations, and therein lies the conflict. 

READ MORE…

Translation Tuesday: An Excerpt from Hadiya Hussein’s Waiting for the Past

The decision to leave had come over her as soon as she discerned the merest ray of light to guide her: a faint beam, spun from a fragile hope.

Hadiya Hussein’s poignant 2017 novel plunges readers into a haunting and powerful story of resilience. Set at the end of Saddam Hussein’s brutal reign, the novel follows Narjis, a young Iraqi woman, on her quest to discover what has become of the man she loves. Yusef, suspected by the regime of being a dissident, has disappeared—presumably either imprisoned or executed.  On her journey, Narjis receives shelter from a Kurdish family who welcome her into their home and meets Umm Hani, an older woman who is searching for her long-lost son. Together they form a bond, and Narjis comes to understand the depth of loss and grief of those around her. At the same time, she is introduced to the warm hospitality of the Kurds, settling into their everyday lives, and embracing their customs. Barbara Romaine’s translation skillfully renders this complex, layered story, giving readers a stark yet beautiful portrait of contemporary Iraq. Asymptote is proud to partner with Syracuse University Press to present the following excerpt.

“To get there I’ll open a thousand doors.”

So Narjis said to herself, having sealed her lips, and from that time forward she began planning her escape, preparing for the long and exhausting journey: the journey that was to open for her other, unknown doors, confronting her with a life she had never yet known.

She was not entirely sure what would be the consequence of such an undertaking, nor could she have grasped it at the moment she decided to flee—it was all clouded. But she was driven by the forces of love and fear simultaneously, and she was determined to make the attempt, to try to achieve something better than just sitting and waiting for the final moment: death at the hands of forces outside one’s own control. When the time came, she packed a medium-sized suitcase, into which she put three shirts, a suit jacket, two skirts, two nightgowns, a towel, various toiletries including a toothbrush and toothpaste, and some underwear. She buttoned her blouse, then brushed her hair in front of the mirror and put it up in a ponytail, staring at her face, which was set with determination in those crucial moments, between one life on which she had closed the door and a different one she had not yet tasted. It might taste of honey or of bitter gourd, but she was prepared to swallow bitter gourd, or even poison, rather than stay as she was, prisoner of a barren life, stalked by fear from every direction. She had already sold her mother’s house—abandoned since she had inherited it—in order to finance her perilous journey. She had paid the sum upon which she and Mohsin al-Alwan had agreed, and would pay still more as circumstances required, in order that she might reach her destination. But why was Narjis fleeing, and where did she mean to end up? Where did she go, and what was it that she sought?

READ MORE…

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

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.

READ MORE…

Weekly Dispatches From the Front Lines of World Literature

The latest in literary news from Belgium, Palestine, and Central America!

This week, our editors are introducing the most exciting literary voices with prize winners, debut novels, and familiar favourites. From El Salvador, a millennial writer wins the prestigious Mario Monteforte Toledo Award for a short story critical of the Salvadoran regime; from the Francophone, the latest winner of the unconventional Sade Prize is announced; and from Palestine, a lament as beloved poet Mahmoud Darwish is missed for the Nobel.

Katarina Gadze, Editor-at-Large, reporting from Belgium

This week, we’re taking a look at some of the eagerly awaited literary events that have been making waves in Belgium. Brussels has recently come across a number of interesting literary events: the closing event of Poetik Bozar, with an evening of reading and performances of Warsan Shire and her translators Radna Fabias (Dutch) and Sika Fakambi (French); the upcoming The wonders of multilingualism #3: to translate or not to translate?; as well as the Writers & Thinkers stage at the Bozar centre, a richly filled series of talks and debates welcoming some of the greatest contemporary voices such as Orhan PamukRachel Cusk, and Ian Kershaw.

A handy digest of the week’s Belgian literary news would also not be complete without mentioning some well-deserved prize winners. After an initial selection of forty books, the Hors Concours prize has revealed its shortlist with only five novels remaining in the running. As a “prize for publishing without a price,” the Hors Concours honors French-language books of fiction published by independent publishers—giving the rarely awarded authors a chance to access a larger audience in the competitive Francophone publishing landscape. Among the five books still in the running for the prize is Belgian writer Veronika Mabardi’s story Sauvage est celui qui se sauve, published this January by Esperluète. Other titles include: Le bord du monde est vertical by Simon Parcot (Le mot et le reste), L’arbre de colère by Guillaume Aubin (La contre-allée), Histoire navrante de la mission Mouc-Marc by Frédéric Sounac (Anacharsis), and Il n’y a pas d’arc-en-ciel au paradis by Nétonon Noël Ndjékéry (Hélice Hélas). The announcement of the winning novel, as well as the honorable mention, will be made on November 28. READ MORE…

The Redemption of the Collective Past in the Infinite Present: Annie Ernaux’s The Years

With her narrative having already begun, she must live, and in doing so continuing this act of physical telling.

The Nobel committee’s decision to award Annie Ernaux with the 2022 Nobel Prize for Literature communicated a certain message: of writing‘s pivotal responsibility to situate the individual life amidst the ever-elaborating stream of history, and that personal experience—no matter how specific or inward-looking—speaks to the greater picture of a landscape, a culture, and a time. In this following essay, Katarina Gadze takes a close look at Ernaux’s 2008 memoir, The Years, an emblematic work of her masterful collapse of private and public time, of her mind’s stabilizing force as it moves through a constantly shifting world.

In attempting to decipher the uses of autobiographical writing, Sébastien Hubier, in his Littératures intimes, speaks of what he calls reflexivity: “the phenomenon by which discourse refers to its own enunciative activity rather than merely speaking about the world.” Autobiography is then defined by “the narrative of one’s life . . . infused with the critical discourse of the one who writes it.” As a “heuristic project,” it stands for all personal writing that makes, by fact of its production, “a mode of resolution for the conflicts associated with profound shifts in social space.” Objectification of an identity, recourse to writing and the distancing it entails, lends itself to all the symbolic manipulations—reconstructions and redefinitions—of that identity. Such was the mechanism of Annie Ernaux’s writing in The Years, and her lifelong experiments with the autobiographical genre, as well as her construction of temporalities—in relation to both herself and society at large. When the Swedish Academy awarded the 2022 Nobel Prize to Ernaux, they praised her “courage and clinical acuity with which she uncovers the roots, estrangements and collective restraints of personal memory,” perfectly summarizing her work. Indeed, by penning these paradoxically impersonal texts, she inevitably moves away from traditional autobiography and spares us the usual novelistic practices in The Years; the resulting memoir is less a traditional recollection and more an existential examination of Ernaux’s sixty years, told in the third person. The years meander along in the order of her life events, though chronology comes second to Ernaux, whose goal is to expose the illusion (or delusion) of time. She moves through time in leaps and bounds, talking about what it means to live not just as one person in the present, but as one person (and an entire generation) that exists across centuries.

Autobiography as reconstruction places the past in chronological order, which, as Hubier points out, is illusive. Despite the “temporal linearity inherent in an organized retrospection” that probes collective memory, to write truly of the constant scrambling that is our general experience of time interferes with the reader’s ability to feel any dynamic flow—which treads backwards into the past, the opposite direction that the narrator claims. Ernaux interrogates this literary device by highlighting the intertwining of its present, past, and future dimensions, as well as its inevitable divide into two distinct temporalities: personal identification and cultural identity:

Then, in a state of profound, almost dazzling satisfaction, she finds something that the image from personal memory doesn’t give her on its own: a kind of vast collective sensation that takes her consciousness, her entire being, into itself. She has the same feeling, alone in the car on the highway, of being taken into the indefinable whole of the world of now, from the closest to the most remote of things.

READ MORE…

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

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…

Translation Tuesday: “Mom’s Photographs” by Nay Win Myint

Perhaps she was a bit like the acacia leaf from upcountry, prone to turn bristling red during the hot season.

This Translation Tuesday, let the three-time National Literary Award winner Nay Win Myint take you through the things that go unsaid and untold through the lens of a small Burmese family. First published in the January 1990 issue of Dream Blossom Magazine, translator Kenneth Wong brings us a moving story that courses through the past and its memories like a clear and wide river. Dive in! 

1

The view from the Irrawaddy River revealed the towering cliffs. The goldish brown seawalls peered down at the river from their high vantage point. The clear green waves, the river’s vanguard, charged at the cliffs, encircled them, then continued to flow further. Full of bumps and humps, the ragged ancient layers of the cliff looked like a soft piece of cake sliced off with a jagged knife. The water didn’t touch the base of the cliffs. It left enough space for a rough, sandy footpath, leading to the villages along the river. 

Coming up from Than Kaing by boat, once I spotted the high cliffs, I could tell I would soon reach Ye Nan Chaung—or, that I was approaching Nyaung Hla port. When the boat began to decelerate alongside the cliffs, all the emotions associated with this place, my mother’s hometown, became more intense. Walking up the slope from the water’s edge, I set foot in Nyaung Hla port, and soon all the scents of upcountry Burma came rushing towards me. Horse carts and cars awaited there, ready to take me to Ye Nan Chaung. 

The road from Nyaung Hla to Ye Nan Chaung was quite scenic, passing by the hills and valleys, pump jacks, golden grasses, reddish-brown pebbled grounds, oil rigs in the distance, silvery lakes, and little bamboo huts. I didn’t like taking the shared car rides, even if it was the cheaper option. Hemmed in by the passengers and cargos, I wouldn’t be able to experience a thing. Just to save a small sum in the fare, I’d be missing the beauty of the land I rarely got to visit. I’d rather hire a whole horse-cart for myself. Going downhill, we hobbled ahead with white knuckles; going uphill, we craned our necks as the horse strained and struggled. These were the land’s characters that I wanted to take in fully. Along the road, the Irrawaddy River sometimes revealed itself in sudden flashes. In downhill turns, the cart’s wheels creaked with a series of tok, tok, tok … This was the pastoral music I associated with this region.

Mom was born here; she lived here for many years. Whenever she talked about her childhood, this land, this air, this water, and these rows of houses invariably came up: the Irrawaddy, the Burma Oil Company’s (BOC) staff quarters, the gas pipelines, the wild acacia and margosa trees … she would speak of them endlessly. I could only come back once every couple of years, and whenever I passed through it on a horse cart, I remembered her. When I thought about her, I also remembered the photos she showed me especially … READ MORE…

What’s New in Translation: October 2022

New work from the Arabic, the Korean, and the Ojibwe language!

In this month’s round-up of the latest in world literature, our editors bring vital texts addressing faith, (false) mythologies, desire, migration, and Indigenous culture to the forefront: a collection of penetrating, prismatic poems from the lauded Egyptian poet Iman Mersal; from South Korea’s Lee Geum-yi, a fiction that tells the long-silenced stories of women crossing the seas to be wed to strangers; and a new collection of poetry, documenting Ojibwe lives, by eminent writer Linda LeGarde Grover. Read on to find out more!

threshold

The Threshold by Iman Mersal, translated from the Arabic by Robyn Creswell, Farrar, Straus and Giroux, 2022

Review by Alex Tan, Senior Assistant Editor

Perhaps it begins with a search. The Egyptian poet Iman Mersal returns to her homeland in hopes of procuring a book by Saniya Saleh, an elusive writer no one seems to have heard of. Instead she finds a table, piled with the canonized words of men; nowhere in sight is the person she seeks: a wife, sister, and mother, who can only secondarily be a writer in her own right. “I don’t know how she likes to see herself,” she laments in a wandering essay. Left with the “wasted potential” of what survives, she can imagine only a voice of muted cadence, “a whispered song of mourning which slips through to me amid the din of revolutionaries’ rabble-rousing slogans, of warriors intent on victory, of those broken by defeat angrily denouncing state, dictator and society.”

A similar quality of whispering, of slipping through, inhabits Iman Mersal’s angular The Threshold, a collection of poetry translated delicately by Robyn Creswell in conversation with the poet herself. In the titular piece, a collective biography of sorts charts a path through the streets and labyrinthine hypocrisies of Cairo in the nineties: “one long-serving intellectual screamed at his friend / When I’m talking about democracy / you shut the hell up.” Elsewhere a speaker ventures, “Let’s assume the people isn’t a dirty word and that we know the meaning of en masse.” Yet this momentary compact reveals its own fragility; language with all its alibis and forms of subterfuge seems a poor vessel, too riddled with holes to hold “all the wasted days” and the “nights / of walking with hands stretched out / and the visions that crept over the walls.”

Mersal’s work is unafraid of its own promontories and edges. Often, the writing advances a crepuscular view of the self, ever-partial and shrouded in semi-obscurity, divided from its figurations. The opening poem dryly declares, “I’m pretty sure / my self-exposures / are for me to hide behind.” Her name, which contains the Arabic for “faith” and “messenger,” is too “musical” for “a body like my body / and lungs like these—growing raspier / by the day.” On what map might we locate the trembling contours of that occluded life, “whose existence I’ve never been sure of,” and which appears to “have neither past nor future” in an encounter with a stranger, on whose shoulder she accidentally falls asleep? How unwieldy it feels in its bulk, how relentlessly it has been anatomized, in spite of its wispy resistance to measurement:

This is the life into which more than one father stuffed his ambitions, more than one mother her scissors, more than one doctor his pills, more than one activist his sword, more than one institution its stupidity, and more than one school of poetry its poetics.

READ MORE…

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

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…

Weekly Dispatches From the Front Lines of World Literature

Literary news from New York, Vietnam, and Sweden!

This week, our editors from around the globe report on Spanish poetry readings in New York, new Vietnamese translations of classic Japanese novels, and the Gothenberg Book Fair in Sweden. Read on to find out more!

 Alan Mendoza Sosa, Editor-at-Large, reporting from New York

Though I usually report from Mexico City, I recently moved to New Haven to begin a PhD program at Yale. However, relocating has not prevented me from engaging with Hispanophone literary communities, particularly in New York City, a creative hub that connects people from all over the world, and where literary readings in Spanish are common.

The first event I attended was a multilingual poetry open mic at the Bowery Poetry Club in Manhattan. Hosted by Spanish poet Marcos de la Fuente, the soirée “Se Buscan Poetas / Poets Wanted” takes place every last Wednesday of the month. It brings together poets from New York and beyond, who sign up to share their work to the Bowery’s attentive audience. I went on Wednesday, August 31, and participated both as spectator and reader among other emerging Spanish- and English-speaking poets. The event opened with a performance by De la Fuente and actress Clara Francesca. They set the mood for the night with a dramatic interpretation of the bilingual poem “Solstice,” published in the anthology Poetryfighters (Ultramarina Editorial, 2022), assembled by De la Fuente himself. The reading was both exhilarating and engaging. Beyond simply voicing words from the book, De la Fuente and Francesca modulated their expressions and walked around the stage in synchrony with the content and rhythm of the text, creating moments of emotional and aural tension that excited the audience, more like a concert or play than a traditional poetry reading. In addition to hosting the monthly open mic, De la Fuente also directs the New York City part of the Kerouac Festival, an international poetry, music, and performance celebration that takes place in Vigo, New York, and Mexico City. Earlier this year, the festival featured the Chilean writer and Asymptote contributor Arelis Uribe.

READ MORE…

Asymptote at the Movies: Blow-Up

Ultimately, both Antonioni’s cinematic approach and Cortázar’s literary vision are simply two sides of the same coin.

Michelangelo Antonioni and Julio Cortázar form our double feature for this latest edition of Asymptote at the Movies—a perfect pairing in their own idiosyncratic way, as two auteurs who both formidably challenged the responsibilities and capacities of their mediums. Cortázar’s “Les babas del diablo” was published in 1959, and a short six years later, Antonioni’s Blow-Up hit the theatres. Both works have at their centre a photographer: Cortázar’s narrator, Michel; and Antonioni’s protagonist, Thomas. Both also see their leading men stumble across something sinister, which drastically—and perhaps irreversibly—alter their engagement with their respective realities. Cortázar and Antonioni have both declaimed any other significant crossover between their works, and indeed they seem to have little more in common besides an overarching narrative catalyst. . . but isn’t there always more to be found when two intelligences are in dialogue? In the following roundtable, Chris Tănăsescu, Thuy Dinh, Xiao Yue Shan, and Rubén López discuss these two masterpieces, their phenomenology, and how the mode of translation works between them.

Chris Tănăsescu (CT): I read Cortázar’s story only after watching the movie—actually, after watching Blow-Up multiple times over the years. But I believe this is far from being the only reason why, when I did finally read the Cortázar text, it seemed to me that the story had been written after the movie, and not the movie that was based on—or rather, “inspired by”—the story . . . The story struck me as a piece I would have expected Antonioni to write himself. “This is Antonioni,” I thought to myself . . . His cinematic poetics, the style and language (of characters in various movies of his, quite a number of them writers or artists), even his obsessive motifs (such as composition versus/and/as the machine) were all there. What’s more, Cortázar’s speaker’s moody, stylistic, grammatical, translational, topographical, and voyeuristic flaneuring seemed like the perfect illustration [and at times even (re)wording] of some of Antonioni’s most well-known statements about the art of modern filmmaking; particularly the ones in which he ponders over the director’s mission to capture a never-static flux-like reality by continuously staying in motion and incessantly gravitating towards, and away from, moments of potential crystallization. The “arriving and moving on, as a new perception.”

Thuy Dinh (TD): I prefer to think that each work—whether the film or the story—exists independently of each other, with its own unique language and attributes, yet can converse with or sustain the other like a dance, a collaboration, or an equitable marriage: where no one has, or wishes, to have the upper hand. This idea of conversation seems more inclusive, and helps us to gain a more holistic view of what we call “reality,” don’t you think—especially since both Antonioni’s Blow-Up and Cortázar’s “Las babas del diablo” squarely address the limitations of subjectivity and/or the inherent instability of any narrative approach, and in so doing invite the audience/reader to accept the fluidity of all human experiences?

Xiao Yue Shan (XYS): This concept of dialogic resonance operating inside the small words “inspired by” is so discombobulating and vast, it’s a shame that we only have the linear conceit of before and after to refer to it—but before and after it is. Chris, even though as you so precisely pointed out, the film is rife with Antonioni and his inquiries (that of the despair innate in sexual elation, that “memory offers no guarantees,” and that hallucinogenic quality of modern opulence), I think at the centre of his Blow-Up is this idea that life is always interrupted with seeing, and seeing always interrupted with life, and this is, I believe, a direct carry-over from Cortázar’s mesmerising, illusive tale of what it means when the gift of sight is led through the twisted chambers of seeing. Which is to say, I agree with both of you, that at the confluence of these two works lie a similar attention to fluidity. READ MORE…

Finding Fernando A. Buyser: The Poet-as-Archival, the Archive-as-Poetic

But central to my impetus of rendering Buyser into English is the joy of translating from the archives. . .

What does it mean to translate from the archive, especially when it is temporally and linguistically removed from the present? In the golden age of Philippine Binisayâ poetry from the 1900s to the 1940s, the virtuosic poet, critic, and priest Fernando A Buyser cemented his place in the canon of Philippine literature for both his nationalistic, romantic poems and his curating of indigenous oral poetry. In this intimate essay, Editor-at-Large Alton Melvar M Dapanas considers the sociohistorical, linguistic, and personal complexities of excavating the archive for the works of Buyser and rendering his poetry into English. Dapanas meditates over Buyser’s legacy in Philippine literature, as well as the joyous yet fraught process of unearthing texts from the antiquity.

The stories that comprise us have left us both wanting more, wishing we had access to a fuller narrative frame. I call this wishing-wanting desire “the ghost archive.” Everything we need to know but cannot know as we keep circling and sniffing around the edges. Everything that keeps affecting us and affecting others through us. Everything that remains right there, but just out of reach.

 —Julietta Singh, No Archive Will Restore You

Scouring through the Stanford University Libraries’ press archives of early twentieth-century Philippines in the midst of the Delta variant surge brought me to Fernando Buyser y Aquino and the years between 1905 and 1937. I suppose, based on these archives, that Bishop Fernando A. Buyser was a typical Filipino priest: he officiated baptisms, headed processions during important religious holidays, performed administrative functions at the council of bishops, held committee membership for fundraisers, went to a lawyer for the church’s legal documents to be notarised, among other duties. Of the Aglipayan Church or the Philippine Independent Catholic Church, later renamed as Iglesia Filipina Independiente (IFI)—a religion that half of my family still practice to this day and the same church that baptised me (though I no longer identify as Christian)—Bishop Buyser preached to areas outside his diocese. In a 1934 gacetilla, or newsletter, published in the bilingual La revolucion [The Revolution], he held what seemed like religious missions to Iloilo and Negros Oriental and Occidental provinces, and the neighbouring Antique, Romblon, and Capiz, his diocese comprising Cebu, Bohol, Samar, and Leyte. In his early pre-bishop years as an ordained priest, he wasn’t spared from criticism. Drawing flak, a satirical piece and an editorial were published, calling him out in separate issues of the Catholic-owned periodical Ang camatuoran [The Truth]. What caused this, apparently, was Buyser’s Lutherian critique against the ways of the Roman Catholic clergy. Given the 1902 schism of the IFI from Rome, tensions were bound to arise.

All these seem typical given his stature and the times, and in many ways, at least based on the archives, he may have been. Except that he was also a poet and wrote short stories, plays, novelettes, pre-modern forms of ars poetica on both theoria and praxis, as well as literary and cultural criticism. In another periodical, Ang suga [The Light], a writer working under a penname, most likely a contemporary, would dedicate a poem to Buyser. A Philippine Magazine article, concerning a survey of ancient allegorical fables, published May 1936, cited him for expert opinion. Both are evidence that his peers looked up to him, offering a glimpse of the happenings inside the literary circles back in the day. In these same papers, he was congratulated for his prolific output, notably his works titled Ang Ulay sa mga Kasakit [The Virgin of Sorrows] and Ang Arka sa Kaluwasan [The Arc of Salvation]. (It was in his collection Ang Rueda ug ang Oraculo [The Wheel and the Oracle] where Buyser advertised his PO box, the very address of the IFI cathedral which still stands today in Mabini street of Cebu.) The last mention of him in the same archive was in 1937 from La revolucion, about his pre-retirement designation down south as parish priest of Mainit, Surigaw, now Surigao del Norte, in Mindanao where he died a few years later. A government-run school in Mainit’s adjacent municipality, Tubod, named after him (F. Buyser Elementary School) was built in 1961 and still runs today.

Craft-wise, what positioned him further in the canon is his anthologising and curating of oral poetry indigenous to the Cebuano Binisayâ-speaking Filipinos in the two volumes of Mga Awit sa Kabukiran [Mountain Songs], first published by Liberty Press in 1911 and republished as a second edition in 1924. Dedicated to his “yutang-natawohan” (Motherland), Mountain Songs collated various poetic forms such as balitaw (a song and dance love debate between a man and a woman), harito (shaman’s prayers), kulilisi (improvised recited verse, sometimes spelled as kolilisi), awit and saluma (poetic songs), garay (informal poetry), and balak (formal poetry). The act of collating oral Binisayâ poetic forms, something rarely done at the time (unless you’re a white anthropologist-missionary who married a Filipino woman), was a “pioneering work [that] proved to be the best grounding in the poetic tradition in the Visayas,” in the words of poet and translator Marjorie Evasco. Even American ethnologist Donn V. Hart tried to locate Buyser’s collection of 360 riddles, Usa Ka Gabiing Pilipinhon [A Filipino Night], for his critical study on folktales although to no avail.

READ MORE…