A Country Grey with Sunlight: Samira Negrouche on Francophone and Arabophone Algerian Poetry

October 30, 2024 | in Interviews | by Alton Melvar M Dapanas

We are part of a country, a region, a language, sometimes of a generation or an aesthetic, but as authors we also try to bring a singularity.

Labelled by scholar Ana Paula Coutinho as one of the most gifted writers of the new Maghrebian literary movement, poet and translator Dr. Samira Negrouche sails across Algerian French, Tamazight, and Algerian Arabic languages. She is part of a group of Algerian writers collectively known as The October Generation, and her poetic vision (as sketched by one of her Spanish translators, the Argentine-born French author Carlos Alvarado-Larroucau) is in the same league as Stéphane Mallarmé and Alejandra Pizarnik. Resembling the Mediterranean Sea plainly visible from her Algiers apartment, her artistry and activism are fluid and expansive—crusading for the spirited interchange of literary and cultural thought across languages, artistic mediums, landscapes, and aesthetic style. ‘More literally than many poets, Negrouche has had her fingers on the pulse of Algiers’, Jill Jarvis summarises in Decolonizing Memory: Algeria & the Politics of Testimony (2021).

In this interview, I spoke with Dr. Negrouche on her body of work as a poet and translator; the current Algerian poetry and literary translation scene in the Francophone, Arabophone, and beyond; and the milieu that informs her philosophy and practise as a writer and cultural worker.

Alton Melvar M Dapanas (AMMD): You translate Algerian writers working in Arabic and Tamazight into French, and in turn, your works have been recast into several European languages. I’m interested in the ethnolinguistic milieu you come (and write) from—and write against.

Samira Negrouche (SN): I was born in Algiers, a city that has always been multilingual. Growing up in this city, I have been surrounded by these three languages that I like to call my mother tongues (although there is a traumatic history behind it). I am lucky to be part of a Berber-speaking family that has kept our ancestral language, and it is a language I keep using every day. There is Kabyle, the local daily language we use in my family, and also is the standard Tamazight, used and taught by a much larger group.

As a citizen of Algiers, I use our common daily Arabic that is often mixed with words from other languages—mainly Berber and French. This language has its own music and images. It has a lot in common with languages used in other parts of Algeria, but retains certain specificities. Finally, the Arabic we use in newspapers and universities is more standard.

French is still the main language for scientific studies in local universities, and it is also used in many other fields. It is a vivid language, especially in urban spaces. Additionally, English is starting to gain more attention among the youngest generations. READ MORE…

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(M)other Tongue: Sign Language in Translation

March 1, 2018 | in Essays | by Aliya Gulamani

"I can only access conversation that is intended for me to access—and so all spoken conversation that I pick up is meaningful."

When I began to progressively lose my hearing at three years old, my mother fought for me to have access to both British Sign Language classes and speech therapy sessions, offering me a dual-language gateway. Through travel and education opportunities, I know phrases, sentences and expressions in other languages—both signed and spoken. But it is in English and BSL that I primarily express myself, code-switching when appropriate and, at times, combining the two together to speak SSE (Sign-supported English). This is sign language that follows English grammatical structure, as opposed to BSL structure. For those new to BSL, it can come as a surprise to discover that it is its own language, complete with its own rules, format and words—or rather signs—that have no direct equivalent in English.

And so, on a day-to-day basis, I communicate using my hands (signing), voice (speaking), and eyes (lip-reading), as a giver and a receiver. I enjoy the literal sound certain words make as they hold space in the air. Simultaneously, and without contradiction, I love the shape of language created by fingers, expressions and the body. People also underestimate the use of the whole body in sign language – though it is primarily through the hands that words are expressed; meaning, content and colour is amplified through other parts of the body, in particular, the face.

In Conversation: Annaliza Bakri on the Politics of Malay Language and Literature in Singapore

October 16, 2017 | in Interviews, Profile, Translator's Profile | by Annaliza Bakri and Tse Hao Guang

I consider translation to be a key to understanding and elevating humanity.

Annaliza Bakri is an educator and translator. She believes that literary works can be the subliminal voice that cultivates greater understanding, awareness and consciousness of the past, present and future. An ardent advocate of works that are beautifully penned in Singapore’s national language, she strongly believes in the divine art of translation where shared heritage and mutual discovery promote humanity. Our Editor-At-Large for Singapore, Tse Hao Guang, recently caught up with Annaliza about her work and about the politics of language and literature in Singapore.

Tse Hao Guang (HG): You teach, write papers, translate Malay texts into English, and organise programmes and panels on Malay culture, language and heritage. What is the driving force behind all this work? What first got you interested in this? You seem to be one of a few people here doing what I’d call literary activism.

Annaliza Barki (AB): There’s a lot of commitment and responsibility when you call yourself an activist. I don’t think it’s as much about activism as it is about sharing ideas and knowledge. In class, I use literature to teach the Malay language. Grammar and syntax can make for a dry learning experience. With literature, however, you examine ideas, explore culture, and enrich your worldview. Literature reveals intricacies of the human identity to us, and, I believe, reignites in us a flame of humanity. This is also one of the many reasons why I translate literary works. What I gain from the interweaving of cultures in my translation work allows me to better understand humanity and human predicaments.

I was part of the organising team that initiated the cultural-literary seminar series CITA@The Arts House in 2012. We provided a platform for the sharing of Malay culture, in both English and Malay, to both adults and students. Part of CITA involved inviting our older writers to speak about their work, writers who were active in the 1970s and still continue to write today. The kind of honour and gratitude we have for them made younger people curious to attend and listen, as it had been a while since we last heard from them. It was interesting for me too, as a teacher who had read and even taught their books, but had no idea who they were apart from their role as writers, or what their aspirations were. Beyond giving these writers prizes like the Cultural Medallion or the Tun Sri Lanang, I think we, as a nation, honour them by giving them a chance to engage an audience in person once again.

Remnants of a Separation: Translating Intangibles into Tangibles

August 14, 2017 | in Profile | by Sohini Basak

Seventy years after the largest migration in history, a visual artist is recording the objects and languages that tell stories of longing.

Seventy years ago today the British left the Subcontinent, and India and Pakistan became separate sovereign states. The Partition is often represented in terms of numbers—one million people were killed and twelve million became refugees. Visual artist Aanchal Malhotra has been making the migrants visible by recording the stories behind the objects the migrants brought to their new homes. One of the intangibles they carried were their languages. Asymptote Social Media Manager Sohini Basak sat down for a long chat with Malhotra to discuss her latest book that records these remnants. A very happy independence day to our Indian and Pakistani readers!

2017 marks not only seventy years of Independence of India and Pakistan, but also of the 1947 Partition, which saw one of the greatest migrations in human history. Close to fifteen million people were uprooted and had to migrate to or from India and the newly created nation, Pakistan.

In her book, Remnants of a Separation, artist and oral historian Aanchal Malhotra looks at the Partition narrative through the lens of the objects that the refugees brought with them as they made the journey. These objects were either the first things they could grab when they found themselves suddenly engulfed by communal riots, or things they considered essential or valuable as they prepared to settle in an unfamiliar land. Aanchal has also founded the Museum of Material Memory, “a digital repository of material culture of the Indian subcontinent, tracing family history and social ethnography through heirlooms, collectibles and objects of antiquity.”

I meet Aanchal in a café on a rainy afternoon in Delhi to talk about the languages she encountered while undertaking this curatorial project. After moving back to India from her studies abroad in 2013, Aanchal realized that in its race to be modern and in tune with the times, her generation—young, urban Indians in their twenties and thirties—often forgot to care about the items of the past. She started visiting historical sites every weekend and, from those visits and discoveries, extended the Partition project, which she started documenting on her blog. “I wanted to share the things I learned from people,” Aanchal says, when I ask her about the impulse that started it all.