Posts featuring Bertolt Brecht

Guilty But Not Intentional: Carla Bessa on Traversing Germanophone and Lusophone Literary Worlds

We [translators] have to . . . make the text breathe (like an actor on stage) in the language, time, and culture of the target audience.

Carla Bessa wears many hats: theater actress, director, poet, short story writer, novelist, and translator. Born in Rio de Janeiro and now based in Berlin, she has translated Germanophone writers—Max Frisch (Switzerland), Ingeborg Bachmann (Austria), Thomas Macho (Austria), Christa Wolf (Germany), and more—into Brazilian Portuguese for São Paulo-based publishers WMF Martins Fontes and Editora Estação Liberdade, as well as Editora Trinta Zero Nove in Mozambique. As a translator, she works on fiction and nonfiction as well as young adult and children’s literature. As a writer, she writes what may be termed as “cross-genre” or “hybrid works,” questioning the boundaries demarcating limitless possibilities; this would eventually earn her Brazil’s most important literary award, the Prêmio Jabuti, given to her short story collection Urubus (The Vultures, Confraria do vento, 2019).

In this interview, I spoke with Carla on her award-winning works that cross the conventional genres of poetry, play, and prose; linguistic politics in the Lusophone world; and the intricacies of translating German-language writers into the Brazilian Portuguese.

Author photo by Hubert Börsig.

Alton Melvar M Dapanas (AMMD): Urubus and Todas uma, two of your short story collections, were translated by Lea Hübner into the German for Transit Verlag. Your 2017 book, Aí eu fiquei sem esse filho, on other hand, was rendered into the Greek by Nikos Pratsinis for Skarifima Editions. In the Anglosphere, you have been translated by Fábio Mariano and Elton Uliana. To anyone working on your works from their Brazilian Portuguese originals, what demands do you think these translators would face—in particular those translating you into German and English?

Carla Bessa (CB): The other day, I read an interview with my colleague Hinrich Schmidt-Henkel—the German translator of Nobel laureate Jon Fosse—in which he said: “Every literary text is an aesthetic project in its own terms. The translation is good if it realizes this aesthetic project in a style that is appropriate and consistent without breaks.”

I agree with that, despite the particularities of syntactic and verbal structures between Brazilian Portuguese and German. (As for English: I haven’t mastered this language in depth, but I dare say that the differences are minor.) I believe that the greatest difficulty in translating my texts is not of a textual or grammatical nature, but a cultural one. In my writing, I work very closely with spoken language, sometimes even using a kind of verbatim technique. So the translator of my work needs to have an in-depth knowledge not only of the environment where the stories take place—specifically the suburbs of Rio de Janeiro—but also, and above all, of the musicality of the Brazilian Portuguese spoken in these layers of society that I portray. I was very pleased that the translators who have translated me into English so far—Elton Uliana and Fabio Mariano—are Brazilian. Normally, we tend to think that a literary translator should have the target language as their mother tongue, but I don’t think that applies to all types of texts. In my case, the main challenge lies precisely in transferring this specific social environment with its many overlapping layers of cultural influences into the language and reality of German- and English-speaking countries, because this environment and its characters are the basis of my aesthetic project: to return here to the idea presented by Schmidt-Henkel.

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“My-selves” in My Languages: A Discussion with Paloma Chen

. . . sometimes “you” are “me,” and there is no distinction, and we are a “we,” but other times I am not even “me,” I am just void, 空.

Born in Alicante, Valencia, poet, researcher, and journalist Paloma Chen dedicates herself to advancing migrant justice in Spain. Her first collection of poetry, Invocación a las mayorías silenciosas (Calling On All Silent Majorities, Letraversal, 2022), explores the depths and diversity of the Chinese diasporic experience in Spain through a kaleidoscope of voices, encompassing mothers, daughters, sisters, and lovers, while at the same time always challenging the suppositions of language.Shanshui Pixel Scenes 山水像素场景,” published as an app in 2023 and translated by Paloma and her colleagues into Catalan, Mandarin, and English, renews the form of 山水诗, or “poetry of mountains and waters,” by pairing pixel art depicting scenes from China and the Chinese diaspora with poems that deepen the speaker’s relationships with their multiple and ceaselessly transforming selves. In the following interview, I spoke with Paloma about the importance of orality and quotidian language in her poetry, writing in community, and the multiplicity of the self.

Julia Conner (JC): In your essay “No tengo más que una literatura y no es la mía.” you mention how you envision Invocación embodying a Chinese diaspora collection of poetry, much like Sally Wen Mao’s Oculus being an Asian American poetry collection. When writing Invocación, how did you imagine your work in conversation with previously published literary works, both from Spain and abroad?

Paloma Chen (PC): I really like Asian-American poets like Sally Wen Mao, Marilyn Chin, Franny Choi, and Li-Young Lee, so their poetry was a great inspiration for me, as I wanted to write in Spanish, for readers in Spain, but taking into account my Chinese roots. Most of their works were truly enlightening and helped me build my own poetic language. I was trying to carve out a little space, one in which I can also find poets like Berna Wang, Minke Wang, Ale Oseguera, or Gio Collazos, that I could find liberating, one in which I could express the complexities regarding identity that I was all these years reflecting about. There is no me without all those before me, and all those walking with me right now. There is no Invocación without all the amazing books and artwork I had the privilege to encounter, without hundreds of fruitful conversations and lived experiences. I was writing for my friends, the amazing community of artists and activists, not only from the Chinese community, but from the anti-racist, feminist, Queer movements present in many places. I did not know if my book, which I thought was a very specific work by a Spanish-Chinese girl talking about her reality growing up in a little restaurant in rural Spain, could have the potential to connect with readers abroad, but I am happy to know that maybe it has.

JC: Many of your poems from Invocación center on speech and communication, fluency, disfluency, and the function of language. “Pero habla,” for example, repeats the visually interrupted line “pala/bras part/idas que hi/eren.” Your work also has powerful oral and rhythmic qualities to it. How do you see the relationship between the themes of your work and your poetry’s orality and visual form on the page?

PC: I guess that for a writer and a poet, reflecting about language itself is quite common. In my specific case, reflecting about identity inevitably leads me to reflect about language, as identities, languages, and cultures are so closely interrelated. Also, I do not think poetic language is that different from the quotidian tool we use to communicate daily. Our every-day interactions are full of poetry. The fact that in my normal life I am used to thinking about communication, fluency, and disfluency doubtless permeates my writing. I have always struggled to communicate, to express myself in the way that society demands me to. I studied journalism at university because I was truly worried about it back then. Some people think of me as being quite shy sometimes but, in a huge contrast, quite expressive in my poetry. For me, writing poetry is establishing a conversation with another true self, a self empowered by voice, body, presence, rhythm, a self that is connected with the environment and less in its own head. Because I value orality, I like to experiment also with the visual form of the verses in the page, so the reader can also have some visual clues of tones, silences, vibrations, etc.

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What’s New in Translation: April 2019

The latest in translated fiction, reviewed by members of the Asymptote team.

Looking for new books to read this April? Look no further with this edition of What’s New in Translation, featuring new releases translated from Thai, German, and Brazilian Portuguese. Read on to find out more about Clarice Lispector’s literature of exile, tales of a collection of eccentric villagers, and a comic book adaptation of Bertolt Brecht.

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Tales of Mr. Keuner by Bertolt Brecht and Ulf K., translated from the German by James Reidel, Seagull Books, 2019

Review by Josefina Massot, Assistant Managing Editor

If Brecht’s bite-sized, biting tales of Mr. Keuner can be thought of as a corpus, it isn’t by virtue of their “what,” “when,” “where,” or “how”: they deal with everything from existentialism to Marxist politics, have often hazy settings, and run the gamut from parable to poem; it’s the titular “who” that pulls these sundry musings together.

Until recently, their fellowship was purely formal: Mr. Keuner (also known as Mr. K) was practically nondescript, a mere “thinking man” whom Walter Benjamin traced back to the Greek keunos and the German keiner—a universal no one. This seemingly baffling figure would have made sense given the original tales’ fifth W, their “why”: since they were meant to edify general audiences, they would have gained from as null a champion as possible. After all, a man stripped of his traits is stripped of individuality, untainted by bias; he is the ultimate thinker, the voice of global truth. READ MORE…

Translator Profile: Jennifer Scappettone

The notion of a unitary, homogenous, and monolingual “America” is as much an alternative fact as Spicer’s attendance numbers at the inauguration.

Former Asymptote blog editor Allegra Rosenbaum interviews translator and scholar Jennifer Scappettone, whose profile appeared in our Winter 2016 issue. Her translation of Italian poet Milli Graffi was featured on the Asymptote blog last week and her translation of F. T. Marinetti’s futurist poetry appeared in our Spring 2016 issue. 

Who are you? What do you translate? (This is just a preliminary question! To be taken with an existential grain of salt.)

I am a poet and scholar of American and Italian nationalities who grew up in New York, across the street from a highly toxic landfill redolent of the family’s ancestral zone outside of Naples (laced with illegal poisonous dumps). I translate Fascists and anti-Fascists; Italian feminists and a single notorious misogynist; inheritors of Futurism and the historical avant-garde; and contemporary poets who are attempting to grapple with the millennial burden of the “Italian” language by channeling or annulling voices from Saint Francis through autonomia.

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Translator’s Diary: Vincent Kling

​Like most other translators, I’m plagued by the feeling that it can be done better, though not by me, not here, not now.

This week we bring you the sixth installment of Translator’s Diary, a column by Vincent Kling, winner of the 2013 Schlegel-Tieck Prize. As Kling translates the 909-page  Die Strudlhofstiege by Heimito von Doderer for New York Review Books, he allows us to peek into the translation process, including the anxieties of the translator. You might like to revisit the first, second, thirdfourth, and fifth installments to follow his progress.  

Same Thomism, Different Place: Last month I wrote from Ghent, New York, where ten translators had gathered for a week of all-day workshop sessions. Warm thanks to Shelley Frisch and Karen Nölle for their expert guidance. Now I’m in Straelen, Germany until late June, at the European Translators’ Colloquium, meeting colleagues from all over (Turkey, Japan, Italy, Albania, Canada, and more) and free to concentrate on Strudlhofstiege. That’s just as well, because I’m at a very difficult place, working even more slowly than usual. My colleagues keep saying, “Es wird schon”—“It’ll turn out fine,” but it doesn’t feel that way.

And while I want to get back to specifics of Doderer’s novel, I’m finding more to say about Thomism, since I’m starting to consider the influence of Aquinas more and more central to my understanding of what happens in Strudlhofstiegewhat happens and how it happens.

The Word Made Flesh: To a Thomistic-minded creative writer, every use of words is an incarnation (capital ‘I’ included), an exercise in logos. All creation came about through God’s words: “‘Let there be light’: and there was light” (Genesis 1:3-5). No gap, no sequence, no first and second steps. Logos makes the word and the deed, the name of the thing and the thing itself, indissolubly identical. From the moment God gave Adam the power of naming the animals, a shadow of logos (Genesis 2:19-20); in the rapture empowering Coleridge’s Kubla Khan simply to “decree” a pleasure dome and make it rise; in the all-encompassing mythic vision of the America Hart Crane created in The Bridge; in the hermetic compression of Paul Celan’s late verse—threatening to enter a black hole of linguistic density—the dream of all writers has been to make the utterance the actuality, to make the word flesh. (The opening of John’s gospel is a kind of refresher course.)

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