Posts filed under 'cultural identity'

The Infinite Potentials Between Korean and the World: A Conversation With Nicole Hur, Editor-in-Chief of the Hanok Review

November 6, 2023  |  in Interviews  |  by Michelle Chan Schmidt

I consider a solely ethical aim in translation to be unattainable, and one that mistakenly assumes a culturally void image of the translator.

The Hanok Review is a rising journal of Korean literature, publishing Korean-to-English translations, interviews, and original creative writing by authors identifying with Korean culture. At the intersection of contemporary, global letters and the Korean diaspora, the Hanok Review cultivates its unique voice by managing each translation internally, curating Korean-language poetry submissions that speak to a multilingual world of pan-Korean identity, with each editor contributing to the journal’s harmonious chorus of translations. In this interview, I spoke to the founder and editor-in-chief, Nicole Hur, about the philosophy of translation and Korean literature, as the Hanok Review launches their second issue.

Michelle Chan Schmidt (MCS): Nicole, in addition to founding and editing the Hanok Review, you also wear the hats of poet and translator. I’d love to hear your opinion on a wonderful essay by Nicole Wong published in our Summer 2023 issue, “The Terroir of a Single Work: Redefining Scope in Approaches to Translation.” It dissects the techniques of translation with metaphorical heft and eloquent clarity and asks the same question you do: “What is home?” How do you understand Wong’s words on foreignization and domestication in relation to the Hanok Review’s translations?

Nicole Hur (NH): Perhaps because I was a poet before a translator, I naturally came to the process of translation with the textual cues and self-awareness enabled by poetic depth. I see this in what Wong articulates as “foreignization with an appropriate scope,” in which the receptor language takes on a “foreign” or non-standard form in an effort to resemble the particular authorial manipulation of the source language; that is, translation as an act of transferring the various stylistic elements in which an author articulates their world from the bounds of one language to another. I believe this intimate approach to translation yields a natural sensitivity to—or at least awareness of—the source text’s socio-cultural context. This sensitivity enables resisting unfounded projections of foreignization or domestication.

Translation can never be perfect, in the sense that the Korean “eomma” can never fully equate to the English “mother,” even in its literal glory. I often think back to Ocean Vuong’s quotation: “even if I were to write the word ‘the’… that is still an Asian-American ‘the.’ I can’t escape it, so if I can’t escape it, I should tend to my curiosities beyond the identity. Because the identity is already there, it’s embedded into everything.”

I want to emphasize the notion of traversing “beyond the identity.” As Wong asserts that the “translator is not a transparent vessel for the foreign author,” I consider a solely ethical aim in translation (at least in regard to foreignization and domestication) to be unattainable, and one that mistakenly assumes a culturally void image of the translator. Translation can never fully be ethical, nor should it aim to be, so how, then, can we reconcile these innate cultural differences—the difference between a Korean “the” and an English “the”? I propose the medium of poeticism. Through careful and deliberate poetic choices, translators have the opportunity to reimbue texts with their socio-cultural nuances beyond the inextricable murkiness of cultural identities and into the workable scope of literary identity—which is in itself a kind of cultural identity. READ MORE…

Deconstructing, Reconstructing Memory: Copy by Dolores Dorantes

July 4, 2022  |  in Reviews  |  by José García Escobar

I like to think of the poems and their fractured sentences as evidences of memory and its various permutations. . .

Copy by Dolores Dorantes, translated from the Spanish by Robin Myers, Wave Books, 2022

This book is an object, a memento, a testimony, memory, road, destination, vessel, a circle.

Dolores Dorantes’ Copia first came out in the Netherlands as a bilingual (Spanish-Dutch) double-sided booklet titled Copia/Kopie (Publication Studio Rotterdam) in 2018, the result of Dolores’ residency at Poetry International. Three years later, it was released in Spanish under the Mexican press Mangos de Hacha, and in 2022, Copy made its way into English, translated by Robin Myers for Wave Books (US). I’ll start with a mundane statement: Copy’s nomadic nature is the result of opportunity and communion between its author and visionary translators and editors. But after reading it, experiencing it—after crossing its many borders, trying to hold its overwhelming weight, I can’t help but think that Copy’s many editions, shapes, colors, and mediums have also strengthened, confirmed, and laced its themes and motifs: migration, displacement, exile, the loss of one’s place, the loss of one’s address, the loss of one’s identity, movement, uprootedness.

Copy opens with the following line: “It gets fainter and fainter.” Quite the opposite happens. The work is unrelenting, fast-paced, filled with discomfort and existential dread. “You live because you removed yourself from your condition”; “To reassemble oneself. Proactivity, opportunism: an order. A tongue, leaving. A gesture, setting sail: a singular place.” They’re also subtle, violent, proliferate with grotesque imagery: “The soldiers plotted a safe shelter with your blood.” “The tower with its hook-mouth.”

All this to say—Copy is an experience. Dolores invites us to feel, to leave one’s skin. Discomfort, confusion, hurt, relief, and hope are found equally amidst her intricate wording, her syncopated and crushing sentences. Images and interactions emerge, but as flashes, not scenes. They seemed distorted as if one were to peek through a window or a camera lens (the poet, in fact, worked as a journalist in Ciudad Juárez, south of the Río Grande as a young adult). Put together, however, they form a vivid and accurate testimonial. The work is fortified with suspense. “You let the boot of structure advance over you thinking, scornfully: to not be.” It is decorated with absurdity. “Gentlemen, I’m going to ask you to rid yourselves of your sense of pity.” And with imagery that, at times, is devastatingly beautiful. “You live because the moon touched the stone jutting out of the pond to show you, copiously, its edges”; “Just like the petal that peeks a single tip out of the ashes.”

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Manaschi, A Modernist Novel Inspired by Central Asia’s Oldest Epic, the Manas

November 3, 2021  |  in Reviews  |  by Filip Noubel

Manaschi is a powerful book that lies at the nexus between the individual and the culture they are born into.

Manaschi by Hamid Ismailov, translated from the Uzbek by Donald Rayfield, Tilted Axis, 2021

Despite being home to incredibly rich and ancient traditions of both spoken and written word, little of Central Asian literatures is known to English-language readers. Such is what is being spectacularly rectified in Hamid Ismailov’s latest novel to appear in English—Manaschi. The text, artfully translated from Uzbek to English by the meticulous Donald Rayfield, is an ode to the deeply rooted tradition of storytelling that crosses boundaries of ethnicity, gender, age, and time, taking truly epic proportions in Ismailov’s riveting prose.

A manaschi, in Kyrgyz tradition, is the person—usually a man, young or old—who performs the recitation of the epic poetry Manas, a body of narratives that contains up to 900,000 verses, and transmitted only orally before given a written form in the late nineteenth century. Reciting the Manas is an act of shamanism; it involves phenomenal memory, years of training, musical talent, and inspiration kin to a trance state. For some, the act even enables in the performer the ability to interpret dreams or foretell the future. Learning and performing the Manas embodies a lifetime’s dedication to one of the longest oral texts known to humanity, and the sacred practice prevails to this day, as new generations—now including women—continue to be trained.

The story takes place on the contemporary Kyrgyz-Tajik border in Chekbel, a mountainous village inhabited by mixed populations of nomadic Kyrgyz and sedentary Tajiks. Bekesh, the main character, is a radio journalist who lives in an urban part of Kyrgyzstan. Upon receiving the news that his uncle Baisal—a reputed manaschi—has died, he returns to his ancestral village to attend the funeral. This visit, initially conceived as a temporary break from his modern routine, turns into a life-changing experience, opening formidable questions regarding his familial and cultural duties, his unequivocal choices on identity, and his moral responsibilities to his call as a manaschi.

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Against Invisibility: Poet Roy G. Guzmán on Queer Identity, Memory, and Honduras

March 18, 2021  |  in Interviews  |  by José García Escobar

The literary market, films, music, everything tells you, in some way, that no one’s interested in your voice, in your stories, and in your culture.

Roy G. Guzmán (they/them) was born in Honduras, grew up in Miami, lives in Minnesota, and last year, Graywolf Press put out Catrachos, their first book of poems. In February, the book was a finalist for the Minnesota Book Awards in the poetry category, alongside Ray González, Danez Smith, and Torrin A. Greathouse. Roy debuted with authority, potency, rebelliousness, and nonconformity, but also with pain and sensitivity, with empathy and nostalgia and tenderness, with admiration. Catrachos is filled with references to their childhood in Miami and how it was for them, a poor Central American person, to grow up in a hostile environment. In a country that considered them, in their own words, “an afterthought” and “a second-class citizen.” Catrachos, in a way, serves as a testimony for the experience of the Central American diaspora in the United States. But it’s more. Mucho más.

In Roy’s poems we find, yes, family traditions, but also violence, resistance, what it was like for them to grow up as a queer kid. Catrachos is a beautiful and soothing portrait, not devoid of harsh and urgent criticism toward imperialism and racial violence. Roy, in their debut, speaks with curiosity and tenderness, while acknowledging the devastation caused by colonialism. Trailblazing, the gringos might say.

Last year, Roy and I spoke about all this. About Catrachos, their memories of Honduras, their family, their identity, about considering themselves “the other.” We spoke about Rubén Darío, X-Men, and the Pulse massacre—the basis of a poem they wrote called “Restored Mural for Orlando.” We spoke about being a poet, about being queer, Latinx, mestizx, mulatx, indigenous in the United States and in Honduras.

–José García Escobar

José García Escobar (JGE): First, I wanted to ask you about leaving Honduras and growing up in the U.S. I’m curious about the Central American communities in the U.S. You reference your childhood much in Catrachos, but I feel like it’s often indoors. Were there many Hondurans where you lived?

Roy G. Guzmán (RGG): Miami often gets talked about as this cosmopolitan city, as sort of Mecca of Latin America, right? The Miami that I grew up in was very different than sort of what you see in Texas, what you see in California, where there’s much more solidarity not only among Central Americans but also between Mexicans and Chicanxs people. That’s something that I did not grew up with in Miami. Miami, at least in the nineties, it was much more Caribbean. I grew up with a lot of Dominicans and Cubans. And I think that when it came to the Central American diaspora, many more Nicaraguans. We saw many more Nicaraguans because they were considered political refugees. This is important. There were many Cubans, and they were seen as political refugees. There were Nicaraguans, and they were also seen as political refugees. Then there was us. We were basically seen as immigrants that had made this transition because of economic instability, and so I felt like a second-class citizen. I was less desirable than the political refuge. The other thing was that many Hondurans I grew up with were undocumented. Add that to the equation. This means that our communities were very disconnected. So, I grew up in a place that treated me as an afterthought. It wasn’t until I left Miami and I moved to Chicago, for my undergrad, that I was exposed to a very different kind of resilient. There are conversations that I never had in Miami and suddenly I had, the minute I left. And off course years later when I ended up coming back to Miami, after my master’s, to teach, I was incredibly aware of the power dynamics, the imbalance, the issues with, not just representation, but visibility and invisibility. I was able to understand shame, internalized racism. I was able to understand things like white privilege. I was able to understand anti-Central American discrimination.

JGE: You arrived to Miami in the mid-nineties, right? This was before Hurricane Mitch devastated a large part of Honduras, Guatemala, El Salvador, and Nicaragua as well. After Mitch, did you see more Central Americans arriving to your community?

RGG: Not as many. But I did live the impact of the hurricane. My family, obviously, as part of the diaspora, one of the things that we do as Central Americans in the U.S. is we send money back to our families. So, after the hurricane we had to make sure that our family had a consistent form of funding, so they could get by. Our family would also tell us that they would see bodies left and right, bodies floating in the rivers, or people’s businesses completely destroyed. READ MORE…

Translators Weigh In on the Amanda Gorman Controversy

March 17, 2021  |  in News  |  by Allison Braden

The incident sparked industrywide conversation about who gets to translate.

On March 1, The Guardian reported that Amanda Gorman’s Dutch translator, Marieke Lucas Rijneveld, had quit. Amanda Gorman, the poet who catapulted onto the world stage after an astounding performance at U.S. President Joe Biden’s January inauguration, had approved Rijneveld, an acclaimed Dutch writer, themselves, but the announcement that Rijneveld would translate Gorman’s book The Hill We Climb provoked backlash. READ MORE…

An Interview with 2017’s Neustadt International Prize Winner Edwidge Danticat

November 23, 2017  |  in Interviews  |  by Romie Desrogéne

Even when we are not writing about death, we are in some way writing about it.

In a riveting interview with the world-renowned writer Edwidge Danticat—announced just yesterday as next year’s recipient of the Neustadt International Prize for Literature or the “American Nobel”—Romie Desrogéne poses incisive questions about life and death, and how art attempts to make sense of them. Danticat’s works have earned her a long list of awards and have been translated into numerous languages including French, Italian, Spanish, Japanese, Korean, and Swedish. Her most recent novel, The Art of Death: Writing the Final Story, was released via Graywolf Press this past July.

Edwidge Danticat’s work creates spheres where the natural and the supernatural, the “isit” (here) and the “lòt bò” (elsewhere), the evil and the good, the historical and the fictional, the personal and the political, are in perpetual contention and symbiosis.

READ MORE…