Posts featuring Susan Sontag

Eat Their Words: On the Translator’s Appetites

January 6, 2025  |  in Essays  |  by Xiao Yue Shan

Stories and poems can be shared, but voices cannot; languages can be shared, but consciousnesses cannot.

In this essay, translation is explored as a physical, materialist phenomenon. In comparing the craft of language-transformation to the corporeality of eating and digesting, the role of the translator is expanded beyond a secondary conduit of texts, and posited instead as the owners of a unique, private production.

In her Against Interpretation and Other Essays, Susan Sontag coined the word ‘cosmophagy’, defined as ‘the devouring of the world by consciousness.’ That neologism, physiological instead of cerebral, underscores the appetite so inherent within the act of thinking, a hunger that represents the need to absorb and to take in, but also to digest and to integrate—the outside brought inside, the other made into the self. In considering the relationship between eating and reading, the most common notion is the idea of literature as somehow satiating, or the insistence that books are an essential part of livelihood—but beyond the simplistic conjecture of text as food, correlating the two human acts invites the assertion of the self as a desiring presence, and the body as a capacious methodology of transformation. By affecting our hunger onto the world, we claim a type of ownership over it, and once the materials of the world enter the realm of our senses, they change—becoming irreducibly ours.

Translators are likely to be familiar with this textual ingestion, having spent more time chewing on their words than most. After taking their meal, they are the ones who make a home for the text, carrying it for months or years, witnessing it seep into their own voice, their own imagination. ‘A translator is a professional schizophrenic. . .’ the Hungarian writer Zoltán Pék stated. ‘He is operating in an elevated state of mind,’ which is to say, a state of harbouring multiple minds. When they are humble, many translators will use terms such as I hope or I tried to speak of their work, positioning themselves as simply one flawed interpreter, seeking the approval of the authors that still live inside their heads. This lack of vanity is essential to the craft, which often forces oneself to confront one’s lack of knowledge, fluency, originality, or ability—but it must also work to emphasise the singular inventiveness of each individual translational attempt. The author may be in there, a wonderfully influential companion, but at the end of the day, it’s still your head. READ MORE…

Principle of Decision: Translation from Armenian

January 2, 2023  |  in Principle of Decision, Translations  |  by Kristina Tatarian, Lusine Kharatyan, Margarit Ordukhanyan, and Nazareth Seferian

[This] will, we hope, allow for a more direct look at the choices translators make—at the principle of decision they employ in their practice.

Each translation speaks with two voices; that of the author and that of the translator. Yet, it is often when they have done their work well that the voices of translators go unrecognized. Their names are left off of covers, and their efforts mentioned only as brief asides in reviews. 

This neglect fails to give translation its due. Walter Benjamin wrote: “Reading a translation as if it were an original work in the translation’s own language is not the highest form of praise;” it is, rather, a failure to fully considering a work in translation, with its two voices and two languages. In an essay for Astra, translator and writer Lily Meyer references Susan Sontag’s definition of style when discussing translation as an art, stating that “to make art without having or consulting your own stylistic preferences strikes me as impossible . . . [Sontag] defines style, more or less, as ‘the principle of decision in a work of art, the signature of an artist’s will.’ Surely a translator’s will can also be found inside anything they translate, animating the text and powering it to full-fledged life.” 

This new column, Principle of Decision, is an effort to make the styles of translators more visible. In each installment, one translator will select a famous sentence or brief passage from the literature of a certain language, and several translators will then offer their own translations of it. The differences and similarities between the translations will, we hope, allow for a more direct look at the choices translators make—at the principle of decision they employ in their practice.

For our first edition, we are proud to feature a selection from the Armenian, chosen by Editor-at-Large Kristina Tatarian. Kristina’s word-for-word translation is accompanied by translations from three translators, whose work can also be found in the Fall 2022 issue’s Special Feature on Armenian literature. Kristina has also provided explanatory commentary on her selection, as well as on the translators’ choices.

—Meghan Racklin

 

One peaceful morning  was   one     sad      morning

Մի խաղաղ  առավոտ  էր  .  մի  տխուր  առավոտ :

Mi  haghah    aravot         er      mi   tehur  aravot
˘       ˘     ¯      ˘  ˘   ¯          ˘        ˘    ˘   ¯    ˘  ˘  ¯

This sentence is from the beginning of “Gikor” by Hovhaness Tumanian, one of the central figures in Armenian literature. Based on a real story that Tumanian had heard as a child, “Gikor” is a tale about the dreams and hardship of a twelve-year-old boy, the eponymous Gikor, as his father sends him away from his home in the village to “become a man” and earn a living in the big city. Unfortunately, the boy’s precocious aim to alleviate his family’s hardship eventually ends his life. This sentence marks the moment in the story when Gikor’s mother and siblings watch him leave; accompanied by his father, he moves further and further away from home. The story comes full circle as the father returns to the village—only this time, Gikor is not there anymore. The different translations of this sentence, which presages the early death of the young protagonist, highlight the theme of the Armenian Special Feature (half-lives) by presenting us the “half-life” of the protagonist, a life that prematurely ended. This poignant story may be seen as an emblem of cultural memory about the Armenian Genocide, as Tumanian himself was at the forefront of humanitarian efforts to save children. The contributing translators have each found their own way of translating this memorable sentence, which marks the day when this young and sensitive boy leaves his home, and never returns.

—Kristina Tatarian READ MORE…

Coals to Newcastle: A (biased?) Slovak overview of a century in American literature

March 5, 2018  |  in Essays  |  by Ivana Hostová and Peter Macsovszky

The ambition of the “American” issue of RSL was to resist preconceptions and cross boundaries.

Small cultures import disproportionately more texts—both translated and original—than they export. However, literatures using a language with a limited number of speakers are not just markets for globalised goods. Translations quite naturally also help them develop and sometimes even exist, as cases of small languages that ceased to be the target languages for translations show. Revue svetovej literatúry (Review of world literature) is a Slovak magazine founded in the “golden” 1960s that brought an abundance of new impulses to Slovak literature from all over the world for the past fifty years. Late last year, writer and translator (and Asymptote past contributor) Peter Macsovszky and literature and translation scholar Ivana Hostová edited and co-translated (with the help of a team of translators) an issue of the magazine with a focus on contemporary and twentieth-century Anglophone literature from the US.

In her Buying into English (2008), Catherine Prendergast analyses the semantics and economics linked to the ability of speakers of a minor language—in this case Slovak—to use the language of global communication. She compares the perceived value of English in Slovakia immediately after the fall of state socialism and then in almost two decades in the post-communist Slovakia. The strict restriction of the flow of information between socialist Czechoslovakia and the Western world gave rise to an idealised notion of the Anglophone (and, more specifically, American and capitalist) world. It came to signify freedom and prosperity and was—in the minds of many Slovaks—expected to embrace and accept with curiosity and eagerness the cultures and peoples freed from the socialist regime. Prendergast suggests that the notion was only abandoned after it slowly became clear that “the lingua franca is language-as-battlefield; it is the terrain upon which players in the global information economy grapple for property, respectability, and political voice.” Now it has become obvious that it takes more than pureness of heart and an admiration for the American culture and way of life to extract any interest from what Michael Cronin in his Eco-Translation (2017) has called the crowded Anglophone attentionscape.

The proportion of imported versus exported goods including cultural products can be very well illustrated by the amount of translations produced in the Anglophone countries as opposed to cultural spaces[i] like Slovakia. Therefore, wanting to import even more texts from the dominant to small culture might seem like carrying coals to Newcastle. However, if we try to differentiate between a piece of writing as a commodity that primarily generates economic profit and institutional legitimation and look at the autonomous sections of the literary field—at those works that were not created to make the author famous or rich, but which came into being in order to exist for themselves and in their own right—it may come as a surprise that not much American writing can really be found in Slovak translation. In this context, an issue of a Slovak literary magazine bringing translations of Anglophone writing from the United States seems redundant only at first glance. Most of the literature written in the US that gets translated into Slovak nowadays can best be described as a commodity—currently, the best-selling book in the biggest Slovak bookshops is the translation of Dan Brown’s Origin (2017)—it is the kind of writing that, although undeniably culturally domineering and shaping the receiving context, does not inspire in the sense of creating resistance to the existing (cultural) preconceptions or fluent strategies of reading.

READ MORE…

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.

READ MORE…