02 June 2009

Free the Word! World Book Club

Each month International PEN's Book Club will feature a book selected from those presented at International PEN's Literary Festivals around the world. For more information please check the Literary Events section of this website. The festivals celebrate writing around the globe, and International PEN hopes to encourage reading across borders. In April, Tahmima Anam participated in this year's Free the Word! festival in London. Tahmima has provided reader's notes exclusively for the Free the Word! World Book Club which explore both the political context of A Golden Age as well as offering a personal insight into the story.

Here are some potential areas for conversation and discussion of A Golden Age below:

We would like to hear your views about 'A Golden Age' here.

For more information about the Free the Word! World Book Club visit www.internationalpen.org.uk/go/literary-events

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Chaque mois, le club international du livre de PEN International mettra en vedette un livre sélectionné parmi les ouvrages présentés lors des festivals littéraires de PEN International dans le monde entier. Pour plus d'information, veuillez vous reporter à la rubrique « Evénements littéraires » de ce site. Les festivals célèbrent la production écrite du monde entier, et PEN International espère encourager la lecture transfrontalière. En avril, Tahmima Anam a participé au festival Libérez les mots ! de Londres. Elle a communiqué des notes de lecture à l'attention exclusive du club international du livre de PEN International, qui portent à la fois sur le contexte politique de « Un Vie de Choix » et proposent une interprétation personnelle du récit.

Si vous lisez « Un Vie de Choix » dans le cadre du club du livre, nous vous proposons ci-dessous des orientations possibles de conversation et de discussion :

Cada mes, el Club del libro de PEN Internacional presentará un libro elegido entre las obras que se hayan presentado en alguno de los festivales literarios de PEN Internacional que tendrán lugar en todo el mundo. En la sección Eventos literarios de esta página web podrás encontrar más información al respecto. Con estos festivales que vienen a celebrar la escritura en todo el mundo, PEN Internacional confía en difundir la lectura más allá de las fronteras. El pasado mes de abril, Tahmima Anam participó en la edición anual del Festival ¡Libera la palabra! que tuvo lugar en Londres. La autora ha proporcionado en exclusiva al Club Internacional del Libro de PEN Internacional notas para el lector, con claves que permiten entender mejor el contexto político de la obra y muestran su personal visión de la historia.

A continuación, proporcionamos a los lectores de Días de amor y de guerra del Club del libro una serie de temas de conversación y debate en torno a la obra:

26 May 2009

Translation Idol

News reaches Free The Blog towers of a fantastic competition for all you German-English speakers out there to get stuck into.

Organised by the Berlin-based publication No Man's Land, as part of their monthly translation lab, the challenge is to translate a piece of prose against loads of other competitors from around the world. Best of all, there are no restrictions on what to turn the prose into.

You can find out more at the No Man's Land website - just head to the Translation Idol 2009 link.

12 May 2009

26 Exchanges: 'My brain is starting to smoke'

Part six of Tom Lynham's attempts to find the meaning in a poem by the Colombian writer Rubén Darío Flórez Arcila.


I am standing outside Clapham Common tube on a blissfully balmy Sunday afternoon. I’ve come to interview a young couple and this cherished London village is awash with them. This is green & pleasant land compared to Hackney’s mean streets. Fruitful too. Buggies engineered to Formula One specifications cradle babies like branded racing drivers. Everyone is lapping up the syrupy spring sunshine. 


Daniel and Laura approach and radiate a chilled out charisma. We like the look of each other and settle into a neighbourhood bar. Daniel is from Southern Portugal. I arrived with a van full of musical instruments in 2004. I could not speak the language and it was very difficult to survive. I worked in a supermarket but wanted to study here. After going to university I started meeting other musicians and got involved with musical projects. Then I met Laura and other Colombians through the Colombiage connection. Laura is from Bogotá Colombia. I was studying industrial design in Colombia but always loved the arts and was dancing there for 6 years. London is such a cosmopolitan city that has everything. I did a course in mixing business with art and began working towards the Colombiage festival. They ran workshops on Latin American dancing and Colombian music workshops for children. Daniel is just back from a tour of Frankfurt, Berlin, Koln and Vienna with his main band - Peyote for President. 


We order drinks and I hand them individual copies of Rubén’s poem. This block of time when people read has become a strange limbo for me. I want to be with them but not inhibit them; witness but not influence; enthuse but not smother; push but not rush. They read separately but exchange glances. They look as if they were made for each other. Daniel the musician and Laura the dancer; on the threshold of their careers. 


In One Hundred Years of Solitude, Gabriel Garcia Márquez introduces a colourful character called Pietro. He is a flamboyant Italian who beguiles the bourgeoisie of Macondo. They have built the bones of their town but now hunger after the finer things of life. Pietro is a sugary dandy and a maestro of etiquette. His head covered with patent leather curls aroused in women an irrepressible need to sigh. Milking his Italian charisma he educates the adolescent girls of the Buendía residence in the gentle arts of song and dance. Pietro arrives preceded by a cool breath of lavender and always bringing remarkable toys that fill the house – mechanical ballerinas, music boxes, acrobatic monkeys, trotting horses, clowns who play tambourines... But the most impressive of these wonders is a pianola. The family are amazed by the invisible virtuoso performer, who never puts a note wrong. The music fills the house with love and sensuality. The Italian would arrive at dusk, with a gardenia in his buttonhole, and translate Petrarch’s sonnets for Amaranta. They would sit on the porch, suffocated by the oregano and the roses. Pietro romances the extended family of sisters with a schmaltzy charm offensive. It is their first encounter with affairs of the heart, and the sibling rivalry drives a wedge between them. Pietro opens a warehouse in Macondo that becomes a hothouse of fantasy, with reproductions of the bell tower of Florence that told time with a concert of carillons, music boxes from Sorrento, and compacts from China that sang five note melodies. His shop becomes a melodic oasis where citizens could forget the distant nightmare of war. Amaranta falls madly for him, but in Marquez’s century of solitude there are few happy endings. Everyone is ultimately destined to be alone. When Amaranta inexplicably refuses Pietro’s hand in marriage, he pleads and weeps and begs but she doesn’t relent. Broken hearted, he barricades himself in the warehouse and after singing a suicidal serenade in a voice that led one to believe that no other person on earth could feel such love he cuts his wrists.


Laura begins to untangle Rubén’s poem. It’s amazing poetic language, like he’s telling us the state of the world; that if we go on like this we will destroy it. He talks about a blue point in the universe that will disappear. For the indigenous people, coca is a sacred ritual that relieves you of your bad spirit and cleans the soul. We have destroyed the meaning of coca by mixing it with chemicals. When you go up to the sky, you can see behind you the whole world full of everyone with different points of view. I loved it. So what does Daniel makes of it? With Portuguese as his first language, Spanish as his second, and English as his third. Portuguese and Spanish are so similar. But I didn’t get some of the indigenous references. If you miss one or two details you miss the lot. Our languages come from Latin, but in poetry it makes such a difference where you use the word. Laura says she struggles with the Poems on the Underground displayed in tube trains. I just can’t understand ANYTHING! I know what the words mean, but it just reads like nonsense. Daniel tells me they speak Spanish at home, but that words can have very different meanings according to context. I am interested to see how the dynamics of their relationship influence their perception of the poem. Their chemistry kicks in. They inspire and complete each other’s phrasing. They qualify, intensify and magnify. Two people speaking in one voice.


Laura - I love the plane in the sky and I can feel

Daniel - the white clouds

Laura - I can almost touch them and see the planet earth…

Daniel - full of the crap of humanity…

Laura - addicts, killers, lovers and…

Daniel - when you pesticide something…

Laura - contaminates like you and me with a new sickness…

Daniel - illness - but one that kills a lot of people…

Laura - a new plague without…

Daniel - without sense…

They are enjoying the intellectual entanglement; no longer translating Ruben’s complex poem just for me, but translating for each other with a fearless reciprocity. 

Laura - We have a very good friend, a Colombian writer…

Daniel - Mario Mendoza…

Laura - He can speak only Spanish and he told me that when you write in your own language…

Daniel - you have to master your own language…

Laura - you don’t have any place for other languages.

Daniel laughing and reflecting - They don’t let happen to them what is happening to us. We don’t speak good English, we don’t speak good Portuguese, and we don’t speak good Spanish anymore…

Laura - Yeah we just end up speaking a mixture of everything! 

Big laughter.

Daniel studies the text again and appeals to Laura for help. The poet always goes back to…a description of love and sex - what is that exactly? How is he trying to relate what is going on…? He quotes a couple of lines - de nuevas pestes sin sentido del furor de la guerra de la dulzura de tu amor…

Laura - Yeah he mixes all those bad things with love and sex and relationships.

Daniel floats rhetorical possibilities for Laura to consider. Seems like he is kind of in the middle, and above he’s got the sky…? I don’t know if that’s what he connects with the purity…? And the beauty of love…? And stuff like that…? And then he is somewhere in-between and he can touch the sky and below I’ve got the earth? Laura smiles - Ummm no. Crestfallen - but only for an instant, Daniel explodes with laughter. He wriggles around on his chair and exclaims SEE - THAT’S JUST MY IMAGINATION! 

Laura explores. The poet is in the plane, the planet is down there, he’s talking about wars and illnesses, and killers and drug addicts but he is full of love. The sweet of your love. Complementing all that bad stuff with love.

Daniel interprets Laura’s translation. So - although there is so much crap going round, love will never stop existing?

Laura fine-tunes. The poet is saying there are bad things and love. You’re in the sky; you can see love in a good way but full of wrong things as well. Down there is the earth, I touch the sky. Up there I have the illnesses…the pests…

Daniel - the plagues and the love that comes from down the earth…

Laura - and he makes my heart pump… She looks to Daniel for approval - Yeah?

Daniel scrutinizes Rubén’s text – Latir…is that what dogs do with the full moon? 

This is my chance to get a word in edgeways, so do my best howling wolf impression – HOWWWWOWW... 

Daniel is emphatic. The poet is trying to give you the impression that your heart is screaming…

We are thrilled by the image of a screaming heart. Our hearts howl for love, howl with pain, howl with loneliness, howl with anger. Our heart is like a wild animal living inside us that no logic can ever tame. Our hearts give birth to our life and rubber-stamp our death. 

Laura introduces some powerful new themes. It talks about jealousy and religion as well, believers in any religion... He says the sky comes from a fanatical jealousy, from a cauldron like the witches use. The light of the sky is in there… 

Daniel - there is a burning flame…

Laura - the believers are burning in the cauldron! Some believers are fanatics. They believe in THEIR religion and that’s it.

Daniel - Like supporting a football team? WE ARE THE BEST IN THE WORLD AND THAT’S IT!  But how did you get the religion idea?

Laura - He uses los creyentes – the believers. He talks about jealousy. God is in the sky. 

Daniel tries some soul-searching introspection. Is this Divine Love?

Laura is adamant. No no no…

Daniel feigning hapless genuflection throws himself at the mercy of the words - OH GOD FORGIVE ME I DID NOT GET IT! 

We crackle with laughter.

Laura’s on a mission. The believers are burning in this cauldron thingy…when you are a religious person you just grab your god and pray for things to get better. He’s trying to say that it’s pointless. 

Daniel - So religion is one of the things destroying us. If we could stop thinking this way… 

Laura - If you close yourself to one religion - you can’t see that we are one strong force…

Daniel - We all share the blue spot in the sky.

Laura - Yeah, it’s about waking people up. 

Daniel - And how about the coke situation? It’s that awakening?

Laura - The title of the poem is AMAZONAS, EL CIELO Y LA TIERRA which is the Amazon, the sky and the earth. The Amazon is nature, and nature is the planet, and we are just destroying it.

Daniel - The things nature gives you but get labelled as a horrible. Like the drugs... 

Laura - He’s linking one thing to another. He starts talking about the earth, and the nature is inside like penetrating sex. The forest is devouring the people who enter in the darkness. Nature can destroy it through earthquakes, but we are destroying it as well. And then he starts talking about coke. 

Daniel - He’s telling us that we don’t understand the connection we have with everything. As with religion, we separate: This is good. This is bad. You shouldn’t do that. You’re going to pay for this.

Laura - He talks about the indigenous people…

Daniel - they understand all that…

Laura - the solution for these things. Their wisdom…

Daniel - What’s this bit about the coke? La coca empezó con la palabra, era de tierra el sexo? 

Laura - The coke, they use the indigenous language. Coke is a Spanish word - coca. The coke started with the word. 

Daniel - Depending on the way we name things we define them - and we corrupt so many things through naming… 

Laura - Coke works from the earth. Sex…mouth and the saliva… Then he links this with the sky. Links earth with Amazon and then finishes with religion. Amazing! 

Daniel – It’s confusing for me the way he links all the ideas - the coke started with the word. And sex belonged to the earth. The mouth and the saliva. In the saliva was the sky. His eyes widen and he shrieks - MY BRAIN IS STARTING TO SMOKE… The coke was white like the sand in the sea. Land of dreams… 

They read together now in perfect unison. Daniel & Laura - The coke was the sky and the earth every night

Daniel sighs with a huge sense of closure. Ahhh…and the change is the digital image; craziness without metaphors for the tribe.


We are exhausted. They have done brilliantly. No preparation. Off the tops of their heads. Dealing with hugely complex issues ambiguously presented. I ask if Ruben’s poem is specifically Colombian as opposed to South American. Laura says - It’s very South American but it’s about all of us. Daniel talks about identity. Colombians have a deeper connection to their nature and tribal roots. Brazil, Peru and Ecuador are physically more similar to their ancestors. Argentina and Chile are more European - even the way they look. But the Amazon is still the green heart of the earth. 


I ask how they translate their creativity into different expressions. Laura - In the way I work with Colombiage we try to show another face of Colombia. Through the power of arts you can translate everything. It’s a way to be inspired and inspire other people. Daniel links it to the planet. Nature will always be more powerful than us. It has the power to adapt. If a catastrophe comes and we all die, nature will go on. My relationship with music is to unlock our emotions. Creativity helps us achieve certain things and understand other things. The effect on people is common to all arts. It’s not so much about being a musician, or a writer, or a dancer, but a species that has to live harmoniously. We are all are connected to this poem - no matter who you are. 


Read part 5 of this exchange.

29 April 2009

26 Exchanges: 'The cholita of San Simon'

I've now completed my version of Edwin Gomez Anconi's poem, writes John Simmons. I hope, if he sees it and can understand enough of the English, that he doesn't think it a complete travesty. But I'm aware that in producing 'my version' I've introduced my own thoughts and sensibilities that might not have been intended by Edwin. In doing so, I hope we still meet each other on the same bridge, walking towards each other from different sides.

This has been a wonderful exercise to undertake. I have just a little Spanish but enough to feel my way towards a meaning. But the process of thinking in another language and another culture has been enormously rewarding. It's absorbed a lot of time and thought over the last few weeks but I feel I've emerged refreshed by being dipped in these two languages that are not mine: Spanish and Aymara.

Finally I discovered that San Simon is a Bolivian university in Cochabamba high in the Andes. You can study Bolivian folklore at San Simon and there is a group Caporales San Simon that has gained a wider reputation, becoming one of the ways to spread Bolivian culture around the world. You can watch them on YouTube.

I'd like to thank Edwin for sending me, perhaps unwittingly, on this extraordinary journey. Here's the complete poem.

Edwin Gomez Anconi
The cholita of San Simon

Whatever flower you are, you are a flower of beauty,
A flower that blooms today in San Simon's cold hard cemented class.
Whatever flower you are, you are a flower of beauty,
That after today not even winter will wither.

And so you are my cholita of San Simon
So strong, so brave, my lovely dreamer
Waiting for the end of your class
So we can stroll together through the gardens of San Simon
Anxiously waiting for the break
Scattering seed corn in your earth
Making me into corn whisky.

Your long, thick, black braids
Quick-flick playing with them
Your embroidered blouse
Everything tells me it will be hard to keep you at my side
While you dance in your pollera, your pleated skirt,
Oh to have such a woman, such a symbol of my pride.

Hurry up, university calls you
To be part of your own transformation
You're already here to stay
Like you, we're all Uni today.

In the shifting degrees of your life, be proud to be Quechua
K’acha tik’a kochalitay
Whatever makes me fall for you
Whatever inspires me to write these lines
Whatever makes me what I am: it’s you, my cholita of San Simon.
Don’t change, don’t ever change;
Be mine, cholita San Simon.

26 Exchanges: My K poet

Like the pairing of two townships with unpronounceable names, writes Elise Valmorbida, I’ve been ‘twinned with’ Kynpham Sing Nongkynrih, a writer-member of International PEN. Some of my names are Elise Francesca Valmorbida.

John Simmons, founder of 26, thinks that the names Nongkynrih and Valmorbida are a good match for each other – so I should get on very well with my twin.

26 is so named because of the number of letters in the alphabet. Not the Italian alphabet, though. The Italian alphabet is ‘missing’ five letters, among them the letter K. 

Kynpham Sing Nongkynrih is a Khasi poet. What does that mean? Khasi the people: a matrilineal society living in hilly north-eastern India, near Assam and Bangladesh. And Khasi the language: historically mostly oral, until a Welsh missionary captured it in Roman script. But how Roman is this? 


Ka Khrismas kum ka tlang ka wan pa ka iai wan

ban pynshoh bieit ia ka mynsiem da ki kular jong ka bneng.

Ka jingim ka shim ia ka dur riewkhuid bashongshit,

ba ibeiñ, bad ki kseh ki duh noh ia la ki kti ki kjat.

Hynrei u mahajon shalakki na ki thor u thnem ka khaiï,

u die ia ki khlur la kum ia ki bindi.


I read this exotic text like a person staring at dark reflective water. I can only see the surface. Apart from the veiled glint of Khrismas. I like it with a K. I can see there’s a lot of K in Khasi. But what lies underneath? My K poet sends me an email on his way to Kolkata.


Christmas like winter comes again and again

seducing our hearts with promises of heaven.

Life takes on a cheerfully, sneeringly

devout look, pines lose their limbs.

But the cunning dealer from the plains

does a brisk trade selling stars like bindis.


Khasis take to Krismas but, my K poet says, they don’t take too well to Hindi – English is the language of secondary school and university. I guess that makes English the stepmother-tongue. It links Khasi people with other kinds of people who live in India, who speak hundreds of languages other than the 18 official – national – ones. It links my K poet with me. So English, another kind of cunning dealer, does a trade that is brisk. (I had to end with a K.)


26 member Elise Valmorbida is author of The TV President. Her latest novel, The Winding Stick, is due out in May. 

26 Exchanges: A very romantic poem

Part five of Tom Lynham's attempts to find the meaning in a poem by the Colombian writer Rubén Darío Flórez Arcila.


I have arranged to meet Miriam on the heaving pavement outside Borders bookshop in Oxford Street. I tracked her down through an organisation based in London called Colombiage that celebrates and promotes Colombian culture. I am getting used to these literary blind dates now. Today I am suspended in a torrent of humanity dashing to lunch. I try to imagine what Miriam might look like. I lock eye contact with several hopefuls but they rush on by. My head wiggles from side to side as if I can’t decide anything in my life. Miriam materialises from the crowd and asks if I am me. We duck around the corner into the Photographer’s Gallery café.


In tandem with these interviews I am journeying through One Hundred Years of Solitude. In its early years, the emerging settlement of Macondo is stricken with a plague of insomnia and one of the side effects is memory loss. Gabriel Garcia Márquez writes that first to go is the recollection of childhood, then the name and notion of things, and finally the identity of people and even the awareness of his own being. The citizens of Macondo combat the viral dementia by writing the names of things - on things. Table is scrawled on tables; bed is painted on beds. Even farm animals are labelled with their identity (cow) and purpose (milk for coffee). But of course even a name is useless if you forget the values of the letters that make up the words. Oppressive regimes deny people the alphabet of life – liberty, security, equality and freedom of expression – to engineer a dysfunctional society that is easily managed. The collective memory can become highly selective in what it chooses to admit and deny what did or did not happen. The father of Macondo - José Arcadio Buendía – decides the remedy is to build a memory machine with a spinning dictionary at its heart that could refresh one’s memory on a daily basis, but without computer technology, it is a hopelessly unrealistic contraption. Miraculously, the populace is cured by a visiting gypsy who dishes out potions that restore their memory, but he also introduces them to the magic of photography and sets up a daguerreotype laboratory. When José Arcadio Buendía saw his whole family fastened onto a sheet of iridescent material for an eternity, he was mute with stupefaction. But he worries that people will slowly wear away while his image endures untarnished. Márquez’s writing - like photography – explores how we translate our past into our present, and our present into our future. At the heart of 26 Exchanges, is the question of what we bring to someone else’s communication, and how we translate the output of the encounter to others. In writing up and editing an interview, I manipulate the truth on the tape and embellish it with subjective interpretations. The founders of Macondo are troubled by the relentless illusion of change; the railroad outrunning the horse; the cinema eclipsing the theatre; the phonograph usurping live music. They are kept in a permanent alternation between excitement and disappointment, doubt and revelation…an intricate stew of truths and mirages. Our hero José Arcadio Buendía becomes so obsessed with the incorruptible ‘truth’ promised by the daguerreotype, he tries to use it to establish scientific proof that God exists.  


The gallery is light and bright in a newly refurbished building. The café includes a small kitchen, communal tables and a counter selling postcards, limited edition prints and photographer’s monographs. Miriam is English and studied Art History and Hispanic Studies at Nottingham University. She spent her gap year in Latin America teaching English in Peru and travelling. In her final year she went to Mexico and Brazil to get my Spanish and Portuguese up to scratch. Now she works at Christies the auctioneers, loves using her languages in the art world, and is plugged into various Latin American cultural organisations. She spent time in Colombia - A few days in Bogotá - a bit like Mexico City but slightly more manageable - then to Armenia, a beautiful town in the coffee growing area. The culture in every region is so different - dance, music and background. Lots of African influence on the coast. Ask people about their roots and you discover their ancestors came from amazing mix of indigenous and Spanish origins. 


Because Miriam does not have the formative cultural influences, I wonder how her translation will differ from the Colombians I have met. Her cappuccino grows cold as she soaks up the poem. A long musical hmmmmmm… tells me she has finished reading. Her version of the opening line takes me by surprise. The earth is a blue point from the dark coal of the universe. No one else has used the word coal and it strikes a grittier image. She continues - It’s a sign that becomes the final point after the deep comas of the author. This is first mention of coma, and suggests a profound journey from a difficult place. In just two lines, my perception of Rubén’s writing is richer. Miriam is disarmingly modest and peppers her translations with bubbles of laughter - as if the words are tickling her. The insight like sex penetrating that the forest brings, on entering its boiling darkness of sweat and there I am one who devours her. Her direct translation - as opposed to interpretation - gives the lines an edgy momentum. The words sit oddly but spark off each other. The coca leaf started with the word. It was like earth is to sex, to the mouth, to saliva, and the word in the saliva was like sky. Like a metaphor, the cocoa was white like the sand of the sea, the earth of a dream. The coca leaf was the sky and the earth every night. Now it’s a digital image, the madness of the Shaman without metaphors.  The collision of the immaculate digital image with the ambiguity of the Shaman is jarring. There is no earth without unearthing and to come back is to regress or go back to the sky without stars; the sky that you take in your heart. The simple word is enough. The earth is enough without phrases just to return to your sky again. She pauses for breath and to say how beautiful it is. The plane takes me to your sky and I can nearly touch the white clouds. Below the earth is populated with… bajezas… She’s not sure about this word but thinks it will be something negative …of homicides of addicts, of lovers, infested like you and I. Of new pests without meaning from the furore of war to the sweetness of your love. Below us is the earth and I touch the sky, but above I take…la pest… she knows pest is not correct but leaves it hanging …and love that comes from the earth below and makes my heart beat. The sky comes from a fanatical jealousy to splendidness is there in the ground they burn in your jealousy and the sky of flames the believers. Several new words leap out at me – furore introduces a vortex of turmoil, and splendidness makes it soar.


I ask what the poem means to her. It’s VERY romantic…she hoots with laughter…which is very Latino! But he mentions parts of the world below which are so apart from the romantic idea, the world of the Amazon and the less developed Colombia. The digital image - that’s a completely different world. The negative imagery links to the problems in Colombia…and there are many. She thinks it through. But the love is even sweeter because the negatives exaggerate it. I ask if Rubén is writing the poem to somebody - a love poem? Miriam sighs dramatically. Maybe I am just such a romantic I want it to be. He begins the poem addressing HER, but then goes to YOU and I, as if it is directed to a person. Or it could be written to the Amazon and his love for its roots. 


I ask about the last verse and mention that others have struggled to resolve it. He’s talking about jealousy and burning. The jealousy you always associate with a relationship. He is personifying his roots by using such strong phrases associated with humans. It does relate to the poem. There is sense of intensity all the way through, the sweat…and earth…and penetrating, and building up to end on such an amazing climax. Miriam has to get back to the office. We have been counting the minutes. She grabs her bag, rises to leave, beams at me and giggles - Work will be very dull compared to this!


Read part four of this exchange.

28 April 2009

26 Exchanges: Digging into language

Part five of John Simmons's exchange with the Bolivian poet Edwin Gomez, looking at Gomez's poem 'La Cholita de San Simon':

The penultimate stanza I've expressed like this...
 
Hurry up, university calls you
To be part of your own transformation
You're already here to stay
Like you, we're all Uni today
 
I found this the most difficult stanza to find definite meaning in. The last line is 'Ahora si la U es de todos' which is very idiomatic. I thought there was something of the pronoun for 'you' in there and realised eventually that 'la U' probably refers to the university. So I wanted an idiomatic equivalent in English that still held the possibility of another reading, another meaning in the context of the poem. It seemed to me that there is something celebratory about the integration of the Cholita's culture that 'Uni' expresses. I put the couplet into rhyme to reinforce the sense of celebration.
 
So, there's just one stanza to go. Looking ahead the next line refers to qechua, another Andean language, different from the Aymara of the original poem. Digging into these languages on wikipedia I came across a fascinating piece of information. Apparently in the grammar of Quechua there are two forms of the first person plural. There is an inclusive 'we and you' and an exclusive 'we without you'. (Perhaps this even has relevance to thinking about 'la U'.) So if, for example, you were to say 'we believe' you have a choice of pronouns in Quechua. And that choice makes a big difference that we don't think enough about in English where we simply have 'we'.
 
It certainly raises interesting questions about 'tone of voice'. It also shows that language reflects and shapes culture, and even the way we think about the world. What pronoun would you use in Quechua for that 'we think'? We are made what we are by the language we speak.

Read part four of this exchange.

What is 26 Exchanges?

24 April 2009

Faith, by Jacob Sam-La Rose

International PEN commissioned a poem to be read at the opening night of Free the Word! at Shakespeare's Globe. We enjoyed it so much that we wanted to share it with you here.

Faith
By Jacob Sam-La Rose

A girl in class opts out of speech. A teacher mouths
problems at home and who knows what too-large
or brutal vision stalled the engine of her voice.


In a photograph I pass round, a man reels from
a baton to the head and cameras bloom in every hand
to catch his perfect grimace. Today, we write about


the things that we believe in. The class comes up with
god, by all the usual names, and faith in numbers,
that the News at Ten's more often bad than good,


that some things never change, no matter what
you say, although there's so much to be said.
A girl carves out a space for her voice to return to.


Praise her fierce and stubborn silence. Somewhere,
rain will fall on dry land for the first time in months.
I wonder what her first words will be.


Jacob Sam-La Rose is a poet, editor, creative consultant, artistic director and sometime photographer. You can learn more about him (and hear him read some of his poetry) at his MySpace page. He also has a blog.

23 April 2009

26 Exchanges: Picking petals off a daisy

Part four of John Simmons's exchange with the Bolivian poet Edwin Gomez, looking at Gomez's poem 'La Cholita de San Simon':

This seems to get more difficult as it goes on. Perhaps that's just the nature of poetry rather than any linguistic discovery. The poet is getting more and more absorbed in his love for la cholita, perhaps with undercurrents of other emotions too. There's apprehension there, an uncertainty about the nature of the relationship. If he loves her, does she love him? Or is that still to come? The uncertainty is increased by the translation difficulties. In a sense it's up to me to make this decision, as if picking petals off a daisy, she loves him, she loves him not. Here's my attempt at the third stanza.
 
Your long, thick, black braids
Quick-flick playing with them
Your embroidered blouse
Everything tells me it will be hard to keep you at my side
While you dance in your pollera, your pleated skirt,
Oh to have such a woman, such a symbol of my pride.
 
The next stanza looms before me like the Andes. How to cross these words? I can see them, I know many of them, but they seem impenetrable - how to find a way through?

Read part three of this exchange.

Simultaneous international identities - young and getting more complex

The International Futures event, chaired by Kamila Shamsie, featured three young writers who all expounded upon the theme of ‘identity’. Identity seems to have been the thread that tying together heaven and earth throughout all of the Free the Word discussions.  The word is a definer, a divider, something that separates what it signifies from the adjoining world; and yet it also makes the conceptualization of individuals available to the outside world.  It makes one person’s definitions and dramas, and thus identities, available to another. 

Petina Gappah, a native of Zimbabwe currently residing in Switzerland, is a human rights lawyer and an author.  She read from her collection of short stories, An Elegy for Easterly, (an excerpt of which is available in the PEN International Magazine) that involve dramatic vignettes about transcontinental life between Africa and Europe.  What happens to the folks left at home, those making a new life far away, and most intriguingly the relationship that continues to perpetuate between these places through letters, phone-calls, and other exchanges, like time and money.

Bertrand Besigye is Norwegian poet, originally from Uganda, and as he stridently informed the audience, he was the first poet of African origin to write and publish a book in Norwegian, and his book And you die so slowly you think you are living was the most sold book of poetry ever in Norway.  His interest in poetry was very much inspired by Walt Whitman’s enthusiastic celebrations of life, and he wanted to bring this lyrical energy to Norwegian poetry.

Kynpham Sing Nongkynrih is a Khasi poet who writes about where he grew up, the English translation is “Abode of the Clouds”.   Indeed, he spoke about the prominent role the English language, which used to be the official state language in Meghalaya, has in his culture – native speakers of Indian languages often have an English accent.  As a translator, his use of English is flavoured by the development of the use of English alongside that of Khasi.  He writes in both languages and translates between them – especially Khasi folk tales.

In world literature, you may be exposed to a tale from a place from which, previously, you had never heard a tale, or maybe, you never even knew this place existed.  And then you hear one person’s version of events, of psychological dramas, of this place’s problems and beautiful moments…  Writers, for the most part, are not elected political representatives; in fact they often tell the marginalized story, the tale of the unrepresentative, the odd and the misfit.  All of these authors’ work relate multiple cultural identities that exist simultaneously within individuals, an increasing occurrence in our collective “International Futures”.

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