Translation and Food

I’ve long been fascinated by food and food writing/translation, as I’ve posted about here before.

So you can imagine how excited I was to read about this upcoming conference on food and translation. Some of you might be interested in attending and/or submitting a paper.

Medieval Hebrew Poetry Translated into English

I originally published this review in the Wales Arts Review.

Into the Light: The Medieval Hebrew Poetry of Meir of Norwich

introduction by Keiron Pim, translated by Ellman Crasnow and Bente Elsworth

“Exalted Lord, cherub-borne on high,/in your created heavens/you inspire awe.//My Lord is mighty to uphold./It befits us to serve him/for he is a holy God.” (p. 50)

So wrote Meir ben Eliahu in the late thirteenth century in his long poem “Who Is Like You?” And indeed Meir “serve[s]” this “holy God” through his poetry. He closes the poem by asking “Who is like you among the gods?” (p. 84)

One might ask who is like Meir among the poets.

Not much is known about Meir. He was a Jew in Norwich (or Norgitz, as the Jews called the city) during the Middle Ages, and lived through the expulsion of the Jews from  his town and from England at the behest of King Edward I in 1290. As Keiron Pim, a writer who put in motion the translation and publication of Meir’s long unknown poetry, puts it in his introduction to this bilingual edition of poems, in his work, “Meir captures the Norwich Jews’ psychological tumult: the oscillation between hope and despair, devotion and doubt, pride and humiliation; the infighting, the confusion, the terror. He catalogues his people’s predicament in ‘the land of the heavy-hearted and exhausted’, where they are scorned and labour under an ever-heavier yoke.” (p. 13)

You can forgive Meir for sounding angry and defiant in turns in his poems (as in “His foe will meet him in his filth/with the rod of his oppressor,/only evil lurking, in warp or woof.” (p. 38)). But despite his justified pain, he still “steadfastly/ declare[s] the kindness of the Lord./We, his beloved, trust in Yahweh/and in his holy servant, Moses.” (p. 84)

This work is important both because of the quality of the writing itself and also for what it can tell us about a period in time that is quite distant from today and about which not much is known. As Pim writes, “Meir’s is the only confirmed Anglo-Jewish poetic voice known from the far side of that lengthy hiatus [i.e. from 1290 until 1656, when Jews were readmitted to England] to describe the social conditions of the time. It is of considerable historical and cultural value.” (p. 10)

This publication includes 16 short poems and four long ones. The original Hebrew – complete with vowels – is printed alongside the English translations by Ellman Crasnow and Bente Elsworth (the former has worked on Walt Whitman and the latter has written textbooks on Danish and also translated poet Michael Strunge from Danish to English). The book might appear scholarly, given the historical context, the detailed introduction by Pim, the note from the translators, and the other paratexts, such as explanations of some of the poems and the poetic features, but in fact it is a work that is for any audience.

In many ways, the poetry feels fairly modern. For example, Meir writes, “Afire with longing for the rains of Love,/here I am, thirsty in my inner heart;/with dew drops of desire the folk are fed,/I too, perhaps, will sip a lover’s cup.//My true Love threatens; faith shrivels in drought,/withers, like reeds, from want of water./O sprinkle upon it healing balm/that impure man may be made clean.” (p. 90) Although Meir often refers to his god an dhis faith in his work, the romantic overtones might remind a reader of Rumi, and surely these sentiments are ones that many can relate to.

The final lines of Meir’s poetry are “Take pleasure in my precious meditations,/these songs of exultation and of awe.” (p. 118) A reader doubtlessly does take pleasure from Meir’s writing. 

Links on Scotland

I noticed that I had a number of links to articles about Scotland, its language, and its culture, so I thought I’d combine them in one post.

Scotland is a gorgeous country, and I’ve really enjoyed the trips I’ve taken there. Gaelic is on the list of languages I’d like to learn one day.

The first article is on the language of the Picts.

Next, here is a piece on the death of a Scottish dialect.

Here is an an article that explores whether there is a formula for Scottishness (can there ever be a formula for any cultural identity?).

And if you want to learn Scottish Gaelic, you can check out this website or the tips on the BBC Alba site.

FAQ – References on Allusions

As I’ve said before, I get a lot of emails from people who ask me to tell them where to find books or articles on particular areas of translation studies. I do think research means that you should do the research, but of course it can be helpful to get book suggestions from other people.

So here are some reading subjects on the topic of allusions/intertextuality in general and on translating cultural/political/literary/religious/other references:

Graham Allen, Intertextuality (London: Routledge, 2000).

Richard Bauman, A World of Others’ Words (Oxford: Blackwell Publishing, 2004).

Mieke K.T. Desmet, ‘Intertextuality/Intervisuality in Translation: The Jolly Postman’s Intercultural Journey from Britain to the Netherlands’, The Translation of Children’s Literature, ed. Gillian Lathey (Clevedon: Multilingual Matters, 2006).

B.J. Epstein, “Life is Just an Allusion,” in Crossing Textual Boundaries in International Children’s Literature, published by Cambridge Scholars Publishing, spring 2011

B.J. Epstein, “Manipulating the Next Generation: Translating Culture for Children,” in Papers: Explorations into Children’s Literature, vol. 20, no. 1, pp. 41-76, autumn 2010
Belén González Cascallana, “Translating Cultural Intertextuality in Children’s Literature”, in Van Coillie, Jan, and Walter P. Verschueren, eds., Children’s Literature in Translation: Challenges and Strategies (Manchester: St. Jerome, 2006), 97-110.

William Irwin, ‘Against Intertextuality’, Philosophy and Literature, vol. 28, nr. 2, (October 2004), 227-242.

Ritva Leppihalme, Notes on Culture Bumps: An Empirical Approach to the Translation of Allusions (Clevedon: Multilingual Matters, 1997).

Ulrike H. Meinhof and Jonathan Smith, eds. Intertextuality and the Media: From Genre to Everyday Life (Manchester: Manchester University Press, 2000).

Mary Orr, Intertextuality: Debates and Contexts (Cambridge: Polity, 2003).

Isabel Pascua-Febles, “Translating Cultural References: The Language of Young People in Literary Texts,” in Van Coillie, Jan, and Walter P. Verschueren, eds., Children’s Literature in Translation: Challenges and Strategies (Manchester: St. Jerome, 2006), 111-121.

Northern Lights: Translation in the Nordic Countries

I’m happy to announce that Northern Lights: Translation in the Nordic Countries has now been published. It is a volume of essays based on the Nordic Translation Conference that was held last year and it is the first collection solely on Nordic translation.

Call for Papers

Some of you might be interested in submitting papers to or simply attending the following conference:

Between Cultures and Texts: Itineraries in Translation History
April 9–10, 2010, Tallinn

Scientific Committee: Marie Vrinat-Nikolov, Kristiina Ross, Hannu K. Riikonen, Antoine Chalvin, Peeter Torop, Stefano Montes, Ülar Ploom

In reader's experience translations are often literary works in their own right, and as such they've often functioned in culture, shaping histories. Cultures and texts have been more open to the foreign than the rigidly indexed academic studies oftentimes reveal: from national literary histories translations as texts of vital significance have been frequently excluded to find their place in separate histories of literary translation only recently when scattered studies have been assembled in the five-volume Oxford History of Literary Translation in English (publication in progress), or the Finnish Suomennoskirjallisuuden historia of 2007, to give just two examples.
With histories being written and methodological issues on the agenda for some decades already, the list of possible empirical techniques and theoretical approaches is long enough to maintain enduring academic interest. As Anthony Pym in his 1998 „Method in Translation History" says, „translation history could be an essential part of intercultural history". There are different possibilities to frame translating that need not be understood only as a representation of the foreign but also as transmission, transfer and transculturation, borrowing critical instruments from linguistic and literary studies but also from semiotics, critical sociology, postcolonial or gender studies.
The Estonian Institute of Humanities and the Institute of Germanic-Romance Languages and Cultures of Tallinn University, in collaboration with the Paris INALCO Centre d'étude de l'Europe médiane and the University of Tartu, will host a conference in Tallinn, Estonia, on April 9–10, 2010 on these themes. Papers could address each of the terms "culture", „history", „method", and "translation". Possible subjects may include:
* Getting data for translational histories
* Theoretical and historical approaches – an opposition?
* Critical review of existing monographs or experience reports by authors
* Criteria of periodization in translation histories
* The role of translators in cultural histories
Confirmed keynote speakers at the conference will be Nikolay Aretov (Sofia), Jean Delisle (Ottawa), Theo Hermans (London), Peeter Torop (Tartu).
In addition, Marie Vrinat-Nikolov (INALCO) speaks of the methodological problems she encountered with her book about translators' discourse in France and
Bulgaria, and Jean-Léon Muller (INALCO) gives a survey of studies in the history of
translation in Hungary.
Proposals for papers (in either English or French, no longer than 200 words) should be submitted before September 30, 2009 to one of the following e-mail addresses:
anne.lange@tlu.ee
katiliina.gielen@ut.ee
daniele.monticelli@tlu.ee

Notification of acceptance will be sent out no later than October 30, 2009.

A Visit to a Museum

On a trip to Vienna last month, I spent a lovely cold afternoon at the Kunsthistorische Museum. I noticed that I was much more interested in paintings of St. Jerome and of the Tower of Babel than I was of many of the other works. Obviously, being a translator has affected all aspects of my life, including my taste in art!

Learning Hebrew

The last post featured links and other information on Yiddish. So it seems appropriate to point out that a few weeks ago, on Erika Dreifus' My Machberet blog, I noticed this information about learning Hebrew. (Note: I have recently been a guest blogger on this site, so feel free to check out my post there).

Nordic Translation Conference Report, Part 2

Let me start with some statistics and basic information about the conference. The conference offered six workshops (on translating poetry, computer tools for translators, tips of the trade, translating songs, keeping language skills up to date, and contrastive linguistics) on 6 March. On 7 and 8 March, we had the bulk of the conference, which included: a publisher's panel (which discussed issues of finding and publishing Nordic literature in English); keynote presentations by Amanda Hopkinson, Douglas Robinson, Janet Garton, Geoffrey Samuelsson-Brown, and Kirsten Malmkjær; around 30 presentations on literary or technical translation or subtitling; five readings by authors from Nordic countries (Alexander Ahndoril from Sweden, Douglas Robinson from the US/Finland, Sjón from Iceland, Stig Dalager from Denmark, and Izzet Celasin from Norway); and a variety of exhibits, including one by the authors of Outside In, in which they displayed Nordic children's books in English translation. The conference dinner was at the House of Commons, hosted by MP Martin Linton, who was born in Sweden, and there was also a reception at the conference hosted by Norrtelje Brenneri, a Swedish liquor company. Other sponsors included the Nordic Culture Fund, the five Nordic embassies in London, Scandinavian Airlines, UCL's Department of Scandinavian Studies, and Swansea University.

Since I was the organizer, I had to deal with a lot of the practical issues, which meant that I missed some of the presentations (maybe people who attended the conference can write in the comments about the presentations they went to), but I certainly got a lot out of what I did attend, and I also enjoyed all the socializing. Many of us who work on Nordic languages tend to feel rather alone, since the languages are small and often forgotten, which is why it was so great to get an opportunity to come together.

I knew next to nothing about the Faroe Islands and its literature, so I was grateful to hear Turið Sigurðardóttir's presentation, in which she discussed the influence of Danish on Faroese and how the islands have developed their children's literature. Subtitling is another issue I have little experience with, and the panel presentation by Tina Engström, Helena Johansson, Erik Skuggevik, and Kenn Nakata Steffensen was entertaining and interesting. Though some of the facts they offered about the subtitling industry were depressing, I nevertheless started to think that it might be fun to try to work on subtitling at some point.

One of the highlights for me was the readings. Hearing authors read from their work is always a special treat that really brings the text alive in a new way. In this case, we had authors read from their work in the original languages and their translators (or, in two cases, someone else) read from the translations. Most of us attending the conference do not know all of the Nordic languages, so one might think that it could be frustrating, say, or dull, to hear the Icelandic author read in Icelandic if one doesn’t know the tongue. On the contrary, though, I felt that I could understand something of the text just from the way each author read (of course, it didn’t hurt that I had read all but one of the books in advance, and also that the translated text was a nice cheat sheet).

Speaking of Icelandic, our featured author Sjón made some interesting comments about writing and translating. When asked whether he has begun to write for translation (as his texts can be very Icelandic-specific, and since the vast majority of the people in the world have never been to Iceland and know little about the country, one might think he’d start to soften the Icelandicness of his work), he said no, and that he felt it was important for writers to stick to their own language and own culture. His translator, Victoria Cribb, said that she has spent so much time in Iceland and speaking Icelandic that it has lost some of its exoticism to her, which is why she feels that it is useful for translators to have other people review their texts; a translator may no longer always know what s/he is domesticating or foreignizing, or what s/he has made overly clear or not clear enough. Sjón joked then that since translators are so familiar with the source language and culture, it is up to writers to make the job of translating even more challenging, by using ever more difficult words and concepts.

This post is getting long, so I will close it with a few photos from the conference (and if anyone has more pictures, please email them to me).

This first picture is from the dinner at the House of Commons on Friday night.



This is Douglas Robinson, who both gave a keynote lecture and also read from his novel, which has been published in Finland and is about the Finnish poet and translator Pentti Saarikoski.



The next picture is of Geoffrey Samuelsson-Brown, who gave a keynote lecture. Here, he is discussing the process of detective work that a translator must sometimes go through while translating.



Here you can see one of the exhibits. This one is on Nordic children's books in English translation, and the woman who arranged it is seen in the picture. Her name is Deborah Hallford and she is a co-author of Outside In, a guide to children's books in translation.



This photo shows Swedish author Alexander Ahndoril and his translator Sarah Death, discussing his novel based on the life of Ingmar Bergman (the novel is called "The Director" in English).



This last photograph shows Anna and Jessica Anerfält from Norrtelje Brenneri, which sponsored the conference's reception on Saturday night. It was great to have a real Nordic conference at the event.

Santa Lucia Day

Today is Santa Lucia Day in Sweden, and other countries. Here is an article I wrote last year about it. That article includes a recipe for the traditional “lussekatter” buns.

Lussekatter

Ingredients
1 3/4 sticks butter, melted
1 cup heavy cream
.06 ounces saffron threads
1 1/3 cups sugar, divided
6 (.25-ounce) packages yeast
1 cup 2 percent low-fat milk, warm
2 eggs, beaten separately
1 teaspoon salt
8 1/2 cups all-purpose flour, divided
1/3 cup water
1/3 cup raisins

Instructions
1. Combine melted butter and cream.
2. Crush saffron with 1 tablespoon sugar in a mortar until very fine.
3. Combine yeast, milk and 2 tablespoons sugar; let stand 10 minutes or until mixture is foamy.
4. Add butter mixture, saffron mixture, 1 of the beaten eggs and salt to yeast mixture. Stir well. Add remaining sugar. Add 6 cups flour; stir until a stiff dough forms. Turn mixture out onto a floured surface; knead about 10 minutes, adding additional flour 1/2 cup at a time, until dough is smooth and elastic. Place in a large bowl, cover with a damp cloth, and let rise for about 1 hour or until doubled in size.
5. Boil water and pour over raisins; let sit until raisins are plump.
6. Preheat the oven to 475F. Knead dough and divide into 24 pieces. Shape each into an S shape. Place 2 raisins at ends of buns. Let rise 1 hour. Brush with remaining beaten egg. Bake 8 to 10 minutes or until browned. Yield: 24 buns.

A Polychromatic World, or Against Ethnocide

Those who know me are well aware that anthropology is one of my big interests. My choice of a career in translation makes sense in the context of this deep enthusiasm for cultures and languages; translation can be considered a form of anthropology. As I’ve said before, translation does not simply involve finding an equivalent word in the target language for a word in the source language; rather, it is about conveying the whole culture that has helped shape each word, each phrase, each concept in a text. That’s why it isn’t enough to study a bilingual dictionary or a list of vocabulary in order to consider oneself fluent in a tongue; a deep understanding of the culture and the people is necessary.

Wade Davis is an anthropologist and National Geographic’s Explorer-in-Residence (an oxymoronic title, as he points out!). Someone sent me this link to a speech Dr. Davis gave a few years ago. In it, he mentions that there are currently 6000 languages on our planet, but only 3000 are still used regularly and taught to children. Dr. Davis claims that every 2 weeks, an elder who is the last speaker of his or her language dies and with that elder, the language is gone. And when a language is lost, so are the beliefs, feelings, and culture behind that language. In an interview, Dr. Davis points out that “now languages, like cultures, like species, are being lost so quickly that they don’t have time to leave descendents.”

Dr. Davis says in his speech that genocide is condemned while ethnocide (which includes the loss of cultures and languages) is not; instead, it is “celebrated as part of a development strategy”. But a “polychromatic world of diversity” is to be preferred. Anthropologists, he said, believe that “story-telling can change the world” and that “this world deserves to exist in a diverse way, that we can find a way to live in a truly multicultural, pluralistic world, where all the wisdom of all the peoples can contribute to our collective well-being.” Certainly, we translators (who are, after all, people devoted to intercultural communication and understanding, and people who help others have a voice) believe this as well.

Differences Between Swedish and American Literature

In the past few posts, translator Ken Schubert shared some of his ideas about translation and translators with us. While talking to him about literary translation, he mentioned an interesting view on the differences between Swedish and American literature and film.

KS: Breaking into the Swedish-English literary market is very difficult. Only a handful of books are commissioned each year by a British or American publisher for translation. If you manage to land one of those jobs, you'll get paid, but it's not enough to live on.

BJE: Why do you think there is so little interest in books from Scandinavia, or in translated literature in general? Are Americans against translated work (lack of interest in foreign cultures, etc) or do they simply have enough writing there as it is?

KS: Beyond the fact that people would rather read non-translated works (for good reason) and there is an enormous output of literature in the US, I think Americans would generally be put off by the more complex and less identifiable plots in Swedish fiction. Plus Swedish authors are not as well edited as American authors, so it's more difficult to maintain a consistent voice.

BJE: In regard to "the more complex and less identifiable plots in Swedish fiction" – you apparently see a major difference between Swedish and American (English too, perhaps?) literature. Can you name some examples of this? Or offer a theory of why this is? Also, why is there less editing in Sweden?

KS: In recent years, I've been more a student of Swedish film than literature, so I can talk about that more easily. Swedish film, regardless of quality otherwise, is most often based on a psychological issue. The plot is secondary. A good example are the Martin Beck police films, which aren't even considered particularly artistic. What you always remember about them is the interactions between the main characters and what is going on in their own minds and lives in relation to the particular crime. If a policeman is investigating domestic violence, his own past relationships with women come up, etc. When it comes to editing, I think it's the same phenomenon that we face as translators of business texts. Swedish workplaces are more decentralized than in the Anglo-Saxon world, so there is often not someone with ultimate responsibility for individual tasks.

BJE: So, to be extremely general and stereotypical, I can summarize what you just said as American films are more about action and Swedish films about thinking, and this is perhaps true of literature, too. Do you have any theories about why this difference might have arisen?

KS: I don't know that much about American films anymore, but having grown up in America, competition and individual achievement are key cultural values. In that context, action is a more natural expression of those values. Sweden is more of a collective, consensus-based culture, so that the more general psychological sources of agreement and conflict among people become more relevant.

What do other translators think about this? Are there similarly pronounced differences between the U.S. (or other English-speaking cultures) and other countries?

If there are such differences, shouldn’t there to be more translated literature, rather than less, so that readers (or film viewers) can learn about another culture?

Let me know what you think about this interesting topic.