Posts featuring Doreen G. Fernandez

Weekly Dispatches from the Frontlines of World Literature

November 24, 2023  |  in Dispatches, Weekly Roundup  |  by Alton Melvar M Dapanas, Miranda Mazariegos, and Sofija Popovska

The latest literary news from North Macedonia, Latin America, and the Philippines!

This week, our Editors-at-Large take us to book fairs, awards ceremonies, and book launches. From celebrated poets and dearly departed essayists to up-and-coming novelists and prize-winning translators, read on to find out more!

Sofija Popovska, Editor-at-Large, reporting from North Macedonia

The recent publication of The Long Coming of the Fire, a collection of poems by Aco Šopov, translated from the Macedonian by Rawley Grau and Christina E. Kramer, was met with interest and celebration from Macedonian literary critics, journalists, and laymen alike. The book features a total of seventy-four poems, selected by Jasmina Šopova—daughter of the poet and established connoisseur of his work. A selection of Šopov’s poems in Kramer and Grau’s translation was featured in the Winter 2023 issue of Asymptote Journal.

Aco Šopov’s literary output is significant beyond its stylistic excellence and thematic range—it also marks the beginning of the modernist period in Macedonian culture. “His work,” writes N.M. for Nova Makedonija (New Macedonia), “is essential to a poetic movement that freed poetry from the grasp of both the folk oral tradition and the short-lived socialist-realist style, thus directing the [still] tenuous poetic tradition of authors writing in the newly minted Macedonian language towards the expansive spaces of modern European songmaking.” This swift evolution, propelled onwards by the “long strides” of Šopov’s visionary lyric, was the reason Macedonian literature managed to catch up with the still-relevant themes and styles of its European counterpart.

Now, 100 years after Šopov’s birth, the public at large can experience his unforgettable voice through The Long Coming of the Fire, a bilingual Macedonian-English edition published by Deep Vellum Press. In an unusual but successful move, the edition was translated via the synergy of three translators. In an interview organized by the Macedonian Academy of Sciences & Arts, Kramer explains that this translation resulted from the synergy of three unique approaches and skillsets: “Rawley [Grau], who translates poetry very well but doesn’t know Macedonian, me, who knows the Macedonian language very well but not how to translate poetry, and Jasmina, who weaved the threads together in a way that resulted in the creation of a team of translators.” Although, being a linguist, she would’ve “been more comfortable discussing Šopov’s use of nouns and verbs than his poetics”, Kramer notes that his images, recurrent within his poems, “subtly bind” the author’s inner workings to the outside world, creating poetry that is “simultaneously personal and universally human”. READ MORE…

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

October 5, 2022  |  in Essays  |  by Alton Melvar M Dapanas

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…