Vision, Capacity, and Patience: Interview with Shelley Fairweather-Vega, Part II

November 14, 2024 | in Interviews | by Sarah Gear

Kazakhstani [authors] are . . . trying to decide what story to tell the world about themselves.

In part one of this interview, translator Shelley Fairweather-Vega spoke to Willem Marx regarding the complex, genre-traversing works of Uzbek writer Hamid Ismailov, whose dramatic work, “Trinity,” was featured in our Spring 2024 issue. Today, we continue the conversation with an extended discussion of Central Asian literature—including the collection Amanat, a pioneering compilation of contemporary Kazakh women’s writing, edited by Fairweather-Vega and author Zaure Batayeva; the importance of raising women’s voices; shaking off old Soviet literary hierarchies; the complexities of working from pivot languages; and the links between colonialism and ecological disaster in Central Asia.

Sarah Gear (SG): You translate from Russian and Uzbek, and also work from Kazakh. How did you come to learn these languages, and what have the main challenges been?

Shelley Fairweather-Vega (SFV): That’s right, and in the past year, I’ve made it through a Kyrgyz book, as well as an Uzbek text that includes Turkmen and Tajik—so my collection of major Central Asian languages is now pretty much complete. I know Russian very well, having studied it and worked in it for the longest by far, and having lived and worked in Russia for two years. I often tell people that I began learning Uzbek to pay my way through graduate school, which is the truth: fellowships for Uzbek paid for an intensive summer course and the last year of my master’s degree. Of course, I didn’t do it just for the money; I was studying the politics and recent history of the region, and had the sense that only knowing Russian would give me an incomplete picture of Central Asian society, not to mention its literature. When I began translating more work from Kazakhstan, I signed up for another intensive summer course, this time for Kazakh. The grammar and a lot of the vocabulary was very familiar to me from Uzbek, and now I’ve got a big Turkic section of my brain where Uzbek, Kazakh, and Kyrgyz words all jumble together. This means I can’t speak or write very well in any of those languages, but reading and translating them works out quite well, if I’m careful—and I try to be careful.

SG: You worked with Kazakh author and translator Zaure Batayeva on Amanat, a collection of Kazakh women’s fiction published in 2022. Why did you decide to focus on contemporary women’s writing?

Serpentine

June 24, 2024 | in Essays, Retellings | by Kanya Kanchana

The loop of the ☥ ankh is the Ouroboros, the endless serpent that swallows its own tail, and there is a void at its heart. Mind the gap.

In our column “Retellings,” Asymptote presents essays delving into myths, those enduring stories that continue to transform and reincarnate. In this rendition, Kanya Kanchana traces the winding path of serpents across world literature and translation in a longform lyric essay. Weaving between times and traditions, Kanya draws together the philosophical concepts, conflicting perceptions, and atavistic emotions that serpents inspire, such that we are not quite sure where one story ends, and another begins.

“In every story, if you go back, as far back as you can, to the point where every horizon disappears, you find a snake, the tree, water.”

– Roberto Calasso, Ka

cobra transparent

When the word nāga (Sanskrit: serpent) is uttered, the first syllable must rear its hood in the air like a cobra, and the second must root into the earth like the coil it lifts itself from. The sound is the word. Where the ouraeus, the symbol of the rearing Egyptian cobra, Naja haje, is found, it’s an unmistakable mark of sovereignty, the golden hood that guards the head that wears the crown. The symbol is the deed. Sound, symbol, story—myth is the skin beneath the skin of the world, that which shapes from within.

A Titan of Brazilian Literature: John Milton on José Bento Monteiro Lobato

March 18, 2020 | in Interviews | by Shelly Bhoil

Lobato’s adaptations of Peter Pan and Don Quixote have become more so the works of Lobato than those of Barrie and Cervantes.

José Bento Monteiro Lobato (1882-1948) is one of Brazil’s most influential writers, a prolific translator, and the founder of Brazil’s first major publishing house. His lifelike characters have become an integral part of the Brazilian society, so much so that restaurants, coffee shops, wheat flour, or readymade cake packs in Brazil are named after Dona Benta, an elderly farm owner in Lobato’s fictional works. Despite the largeness of his influence and the progressive ideas he sought to bring in Brazil through his literary endeavors, however, Lobato has been posthumously accused of racism in his literary portrayal of black people. His work, Caçadas de Pedrinho, has especially come under scrutiny for calling Aunt Nastácia as a “coal-coloured monkey,” and he continually makes reference to her “thick lips.”

Professor John Milton’s recently launched book Um país se faz com traduções e tradutores: a importância da tradução e da adaptação na obra de Monteiro Lobato [A Country Made with Translations and Translators: The Importance of Translation and Adaptation in the Works of Monteiro Lobato] (2019) examines how Dona Benta’s character is instrumentalized by Lobato in his stories to express his criticism of the Catholic Church, the Spanish and Portuguese colonization of Latin America, and the dictatorship of Getúlio Vargas, among other socio-political practices of the times. In the following interview, Professor John Milton speaks about Lobato, a household name of Brazil, stemming from his long-term research on the author’s life and works.

Shelly Bhoil (SB): Monteiro Lobato’s famously said, “um país se faz com homens e livros” (a country is made with men and books). Tell us about Brazil’s first important publishing house, which was found by Lobato, and how it mobilized readership in Brazil?

John Milton (JM): Lobato’s first publishing company was Monteiro Lobato & Cia., which he started in 1918, but it went bust from over-investment and economic problems in 1925. Then, together with partner Octalles Ferreira, he founded Companhia Editora Nacional. Both companies reached a huge public. Urupês (1918), stories about rural life in the backlands of the state of São Paulo, was enormously popular, and within two years went into six editions. Lobato quickly became the best-known contemporary author in Brazil. Dissatisfied with available works in Portuguese to read to his four children, he began writing works for children. In A Menina do Narizinho Arrebitado [The Girl with the Turned-up Nose] (1921), Lobato introduced his cast of children and dolls at the Sítio do Picapau Amarelo [Yellow Woodpecker Farm]. The first edition of Narizinho sold over fifty thousand copies, thirty thousand of which were distributed to schools in the state of São Paulo. By 1920, more than half of all the literary works published in Brazil were done so by Monteiro Lobato & Cia. And as late as 1941, a quarter of all books published in Brazil were produced by Companhia Editora Nacional.