Carlos Yushimito’s ‘Which Treats of Lázaro’s Account of the Friendship He Shared with a Blind Trafficker in Stories and the Misfortunes that Befell Them’

Weedon_TLB33_LORES-5316_square_largeEXTRACT

There was a time when I often gazed at the factory chimneys. Each morning they were the same height and their colour resembled zinzolin, a kind of purple that, lacklustre as it is, blended with the red of daybreak. Those details were important to me: they let me know that between night and day nothing had changed. The rain, for example, had not made one chimney grow taller than the other or effaced or discoloured the enamel. It soothed me to note that the black clouds that rose from the chimneys, though unrelenting, would never darken the rest of the sky; the smoke billowed and it seemed to me that I was watching a giant’s fingers as he twirled his hair.

On those occasions I spent hours waiting for the blind man to wake. Between the white eyes of sleep and the white eyes of waking I learned to distinguish a rift: the sun hastened the contours of the chimneys and shortly after his hands began to shake as if they were drowning in the light; after this, now with his whole body shaking and his eyes rolled back, he groped his way towards where I was watching him and, with a couple of blows to my head, cried:

“Open your eyes, Lázaro! With no energy there’s no voice, and with no voice there’s no appetite…”

You can read a longer extract online at The Lifted Brow.

You can also get a copy of the print quarterly over here. It’s our tenth birthday issue, hooray!

And here is the translator’s note:

Peruvian writer Carlos Yushimito (1977) burst onto the literary scene in 2006 with the collection Las islas [The Islands]. This story is from his third collection, Los bosques tienen sus propias puertas [Forests Have Their Own Doors], published in 2013. His atmospheric narratives, told by means of subtle and imagistic language, often inhabit dreamlike or foreign spaces and in this way hinge on displacement. The worlds they evoke are as concrete as they are strange and our view of them is almost always slightly unsure, our footing unstable.

Readers of the translation will note the echoes that play out suggestively in this dystopian story—the twirling hair, the piano playing—and a brief outline of some of its literary genealogy will add others. Foremost among its textual forebears is The Life of Lazarillo de Tormes and of His Fortunes and Adversities, an anonymous, subversive Spanish Golden Age novella published in 1554, which tells the story of Lázaro, who, after his stepfather is accused of thievery, is taken in by a blind beggar.

It is also an homage to Uruguayan writer’s writer Felisberto Hernández (1902–1964), who published sparsely and died penniless. He was a pianist as well as a writer and his third wife, Africa Las Heras, was a Soviet spy. He made memory his subject and his stories resonated with unknown things. Here, her deception and his obscurity is avenged through a talking frog, and through the characters’ reverence for his work, in contrast to Yushimito’s sly lampooning of the poetry of Mario Benedetti (1920–2009), a gentle joke at the expense of the immensely popular fellow Uruguayan.

Yushimito’s beautiful sentences are the greatest pleasure to translate. I’ve made sure to maintain vocabulary that hints at an archaic world—zinzolin, an old literary colour that usually describes vestments; pallet, a crude bed—and especially the parlance of apothecaries: ampoules, vials, alembics. This last one, which describes a certain type of alchemical still, came into Middle English in the fourteenth century from Old French, via Old Spanish, from the Arabic al-inbīq, via Persian, from the Greek ἄμβιξ, which was in turn a word of possibly Semitic origin: its etymology is a striking reflection of the age-old, and cyclical, exchange of ideas between East and West. I think of the first syllable of the word we have today in English, that little ‘al-’ (the Arabic definitive article, the equivalent of ‘the’), as a modest intervention, smuggled and secreted into the English language along with the concept and the technology; a reminder that what I’m doing has been going on for as long as we’ve been talking to each other.

Letter to Salvador translation

By Claudia Salazar Jiménez, translated by Elizabeth Bryer

Edited by Jennifer Mills

EXTRACT

[…] This was what happened, Salvador. You summoned me and I came back to life. I should clarify that you are not the first to do so since I coughed up that haemoptysis discharge for the last time. I still recall the pain. It always happens like so, someone talks about ‘the Kafkaesque’ and I open my eyes again, my body reanimates for some hours and then, nothingness. I fall again into non-existence. But this time is different. This time it has not been something ephemeral, a matter of the minutes someone’s attention has been held by that adjective. This time I have been able to remain. My body is still the same as before, with all its burdens of pains, creaky joints and spasms. I write you this and have a coughing fit once again. As I said, I find it hard to accept the shape of my hands and I won’t tell you how difficult it is to make them do all I want. I have noticed that my body is not very well preserved. Death does not happen to one without consequence.

This is how I was the morning you summoned me, watching my body as it came back to life. The sun on my face was the best sensation I have ever experienced. To look towards the source of that brilliance was to bathe in tranquillity. There was the world, in its entirety, for me. No more father, no mother, no Felice or Milena. Disconnected from every familial or romantic link, I could be free, finally, could submerge myself in existence, not accountable to anyone. I, alone, in this new land. I thought long and hard about it, and I felt I was an explorer, I would not let anything terrify me (I made an effort to forget my hands). An entire territory in this new continent, in this northern country, offered any number of possibilities.

Read the rest online at Overland or purchase a copy of issue.

In this fruitful darkness

Edited by Catriona Menzies-Pike

EXTRACT

[…] ‘In this betwixt-and-between period, in this fruitful darkness’, wrote Victor Turner of liminality, the ambiguity or disorientation of the middle stage of rituals. Don’t look down; there’s an abyss yawning just before your toes. Don’t force it, let the words come. Shift, make it fluid, back and forth. The Latin ‘translatio’: a ‘carrying across’: just a simple relocation, no labour of transformation, no alchemy involved here. Likewise the metaphor of the translator as a bridge: so passive! But the liminal space of translation as a fruitful darkness, now that bears greater reflection.

In the middle of this fruitful darkness, you could take the unusual privilege of looking to the work’s protagonist for advice. Makina herself has to contend with equivalence and the unstable nature of isomorphism; she too must try to fix routes between words. She packs what she calls a ‘latin–anglo dictionary’, which she describes as ‘by old men and for old men’ but still useful, ‘like people who don’t really know where a street is and yet point you in the right direction’. Routes between words are more rivers than highways in that their course is always shifting. Revise, and revise again. Make sure you keep up. Maybe all a translator can do, in the end, is point the reader in the right direction.

Makina muses on Spanglish, that language-between-languages, dependent on the existence of both Spanish and English and also on a large enough community of speakers who know both; it is a manner of communicating that is, of course, a kind of language-in-translation. She names it ‘a nebulous territory between what is dying out and what is not yet born’, which recalls, again, liminality, the point at which the old self is dead and the new self, not yet birthed. There are creative possibilities in this space; translational decisions can reinvigorate the world, can make it new: ‘if you say Give me fire when they say Give me a light, what is not to be learned about fire, light and the act of giving? It’s not another way of saying things: these are new things’.

Read the rest of the essay online at Sydney Review of Books.