Translating Poetry: a Creative Challenge / Traduciendo Poesía : Un Desafío a la Creatividad
Posted: May 30, 2012 Filed under: Elsa Burgos Alonso, Encarnación de Armas, English, Nuvia Estévez Machado, Spanish, ZP Translator: Alexander Best, ZP Translator: Lidia García Garay Comments Off on Translating Poetry: a Creative Challenge / Traduciendo Poesía : Un Desafío a la Creatividad
Translating Poetry: a Creative Challenge
The Décima is a Spanish poem form consisting of ten rhyming lines. It is credited to Vicente Martinez de Espinel (1550-1624), who based it on the forms of mediaeval Spanish ballads. Sometimes called The Espinela, it has been popularized in Puerto Rico with a rhyme pattern of ABBAACCDDC and each line contains 8 syllables. In Puerto Rico it was often sung by singer-poets who were jíbaros (peasants).
We have translated a selection of décimas by Cuban decimeras (women who write décimas). Some of the poems are hermetic and not as straightforward as traditional décimas – yet they somehow respect the tradition as well.
There is the skill of translation – there is also the art of translation. It is easier to achieve the former than the latter This is tough stuff! Some translators that we have noticed on the Internet do work that is enthusiastic but sloppy. But translators in heavy leather-bound books may do the same. An example is Peter H. Goldsmith, who, in 1920, translated Juana Inés de la Cruz’s famous poem: “Arguye de Inconsecuentes el Gusto y la Censura de los Hombres que en las Mujeres acusan lo que causan”. Goldsmith was true to the original’s rhythm and rhyme but he was not faithful to the poet’s meaning – even the final, intense quatrain (#17) went mysteriously missing.
There is an Italian saying: “Translator…Traitor !”. While we do not agree with such an extreme statement, still it is true that it’s difficult to get a translation 100% right. Translator Myralyn F. Allgood wrote: “It has been said – obviously by a man – that translated poetry is rather like a beautiful woman: if she’s beautiful she’s not faithful, and if she’s faithful she’s not beautiful.” Yet another provocative generalization…
But when you translate a poem and you know you’ve done your best work – you’ve been faithful to the meaning, captured the spirit, and even made it sound fresh – well, there is nothing like that good feeling!
*
Traduciendo Poesía : Un desafío a la Creatividad
La Décima es una forma de poesía en español que consiste de diez líneas que riman. La creación de la décima se le atribuye a Vicente Martinez de Espinel (1550-1624), quien la basó en la forma de baladas españolas medievales. Algunas veces llamada La Espinela, ha sido popularizada en Puerto Rico con un patrón rítmico de ABBAACCDDC y cada línea contiene ocho sílabas. En Puerto Rico era cantada comúnmente por cantantes y poetas jíbaros (campesinos).
Nosotros hemos traducido una selección de décimas de decimeras cubanas, quienes escriben décimas, de una forma más hermética y no exactamente como la forma tradicional – y aún así de alguna manera se apegan a ella.
En la Traducción hay destreza técnica– y también existe el arte de la Traducción. Es más fácil adquir la primera que la segunda. Hemos visto el trabajo de algunos traductores en la internet que se nota están hecho con mucho entusiasmo, pero malhecho. Y traductores en libros de tapa dura de cuero pueden hacer lo mismo. Un ejemplo de esto es Peter H. Goldsmith, quien en 1920 tradujó el famoso poema de Juana Inéz de la Cruz : « Arguye de Inconsecuentes el Gusto y la Censura de los Hombres que en las Mujeres Acusan lo que Causan ». La traducción de Goldsmith es fiel al texto original en ritmo y rima pero no es fiel al significado del poema—aún el final, la cuartilla #17, ha desaparecido misteriosamente.
Hay un dicho italiano que dice : « ¡Traductor – traidor !». A pesar que no estamos de acuerdo con esta declaración tan extrema, todavía es verdad que es difícil hacer la traducción de un poema 100% exacta. La traductora Myralyn F. Allgood escribió : « Ha sido dicho – obviamente por un hombre – que la poesía traducida es como una mujer bella : si ella es bella no es fiel, y si ella es fiel no es bella. » Otra generalización que nos da en que pensar…
Pero cuando se traduce un poema y usted sabe que ha hecho el mejor trabajo posible—usted ha sido fiel al significado, ha captado el espíritu del texto y aún lo ha hecho lucir flamante—bueno, entonces ¡no hay sentimiento que se compare!
__________
THREE CUBAN ” DECIMERAS ” / TRES DECIMERAS CUBANAS
Nuvia Estévez Machado (born/nace 1971)
Sometimes
I don’t understand
my thorny identity
sometimes I’m the morphine
of the “nutbars” I’m the thunder
weak lust the horrific
dirty water of the fish
wet earth reversals
I’m a mutilated dog
Lucifer in love
Sometimes
only sometimes.
_____
A veces
Yo ni me entiendo
esta indentidad de espina
a veces soy la morfina
de los locos soy estruendo
pobre lujuria lo horrendo
agua sucia de los peces
tierra mojada reveses
Soy un perro mutilado
Lucifer enamorado
Sólo a veces
sólo a veces.
_____
Tie her up
tie up the crazy woman, come,
She undresses and bites all
who mocked the twists
of her destiny Be
fair Stop
her anger her pranks
Bind tight her craziness
Knees, hips,
Legs – savage beasts –
But let her waist be free.
_____
Amarren
La loca vengan
se desnuda y muerde a todos
los que burlaron los modos
de su destino Mantengan
ecuanimidad Detengan
su rabieta su diablura
Aten fuerte su locura
las rodillas las caderas
los muslos – salvajes fieras –
Pero suelten su cintura.
_____
That one
Who was my canary
my toy my serenity
who was blind
when I taught him the alphabet
That one who was my rosary,
he counted glory
he who rolls without memory
him of the dirty shirt
he who hates by a smile
– that one will die without history.
_____
Ese
Que fue mi canario
mi juguete mi sosiego
a ese que cuando era ciego
enseñé el abecedario
Ese que fue mi rosario
donde contaba la gloria
el que rueda sin memoria
el de la sucia camisa
el del odio por sonrisa
ese fallecerá sin historia.
_____
It’s True
I’m the happy whore
the melancholic
a fearsome one, an idyllic one,
who grumbles and enjoys herself
It’s true I’m the one spits
my tongue upon your brains
drowning in excesses
she who howls
who barks at your flesh
she who tears at it
I’m the one bites your bones.
_____
Es verdad
Yo soy la puta
la feliz la melancólica
la temible la bucólica
quien se lamenta y disfruta
es verdad soy la que esputa
la lengua sobre tus sesos
la que se ahoga en excesos
quien ladra sobre tu carne
la que aúlla la que escarne
Soy la que muerde tus huesos.
_____
Requiem for the Crow
Oh death, arrive early and
bring an axe and a scythe
bring the mockery, the discord
Come my friend bring your hand
with which to break the mysterious
heart strike a wooden blow with a cross
ways of sleeping on my back
do not deceive me, come soon,
heal this orphanhood Don’t die.
_____
Réquiem por el cuervo
Oh muerte llega temprano
trae el hacha y la guadaña
trae la burla y la cizaña
ven amiga trae la mano
con que rompes el arcano
corazón Trae de maderas
un golpe de cruz maneras
de dormir sobre mi espalda
no engañes ven pronto salda
esta orfandad No te mueras.
_____
Elsa Burgos Alonso (born/nace 1945)
Homily
Split in two, borderless
An island in a high-tide of pain
I find no way of loving
These treacherous voices.
Homily of the beasts
That today vents forth in me
The dawn spins toward you
In a swift crystal I look for shoulders
Where one conceals the rubble
The bones and the dust I yield.
_____
Homilía
Desdoblada, sin fronteras
dolor de isla en pleamar
no encuentro forma de amar
a esas voces traicioneras.
Homilía de las fieras
que hoy se desfogan en mi
El alba gira hacia ti
en raudo cristal busco hombros
donde esconder los escombros
hueso y polvo que cedí.
_____
Encarnación de Armas (born/nace 1933)
Amor lejano (acróstico)
Amor, no sé si de amarte
Muero a solas cada día,
O nazco por la agonía
Repetida de esperarte.
La distancia se reparte
Entre tu adiós y mi beso
Junto a la duda que expreso
A veces, cuando te evoco,
No sé si olvidarte un poco
O soñar con tu regreso.
_____
Far-off Love (an acrostic poem)
From loving you: don’t know if that’s Love,
Alone I die each day.
Repeated agony of waiting for you –
Oh, I am born through this.
From the distance that spreads between your
Farewell and my kiss, these joined to the doubt
Left over from times when I evoke you –
Oh, I don’t know. Am I forgetting you just a
Very little bit? Or do I dream –
Even of your return?
_____
Traducciones / Translations: Lidia García Garay, Alexander Best
Alfonsina Storni y Karla Báez: Buscamos Mujeres que tengan alas para volar / We seek Women with wings who just might fly
Posted: May 25, 2012 Filed under: Alfonsina Storni, English, Karla Báez, Spanish, ZP Translator: Alexander Best Comments Off on Alfonsina Storni y Karla Báez: Buscamos Mujeres que tengan alas para volar / We seek Women with wings who just might fly
Today there takes place in Toronto a loud, serious and fun march of women – and their friends – from City Hall to Queen’s Park, the provincial legislature. The march goes by the provocative name Slut Walk. The first Slut Walk took place in April 2011 – and its destination was Toronto police headquarters – after remarks made by a police constable addressing female law students at a crime prevention forum at York University. The officer said: “Women should avoid dressing like sluts in order not to be victimized.” By ‘victimized’ he meant ‘raped’. The comment caused a furor in a city that wishes to see itself as progressive. It seemed the ‘same-old same-old’ sexist bullshit was alive and well. Feminism in Canada has often slipped under the popular radar in the past twenty five years – one generation – and advertisement images of women’s bodies – sometimes without heads – are used to sell everything. Everybody – and he’s often male – has got a hard opinion or a strict belief about what’s acceptable and what’s “asking for it” (“it” meaning rape) when it comes to what a woman ought to wear and how/when/why she’s walking down the street.
Like the Take Back the Night marches of the 1970s and 1980s – organized by women angered that police kept telling them to “stay inside at night so you’ll be safe” – the Slut Walk brings those same fundamental concerns into the 21st century. Though there is debate and reasoned opposition among women about the choice of name – Slut Walk – slut being a thorny word that can draw blood and may or may not be able to be “reclaimed” (queer, bitch, and nigger are three other examples) – there is also plenty of chutzpah and a healthy “Fuck you!” attitude in that name, too. Slut Walks have been organized in Argentina, India and South Africa, as well.
A placard seen at the first Slut Walk captures with simple intelligence one of the march’s aims:
“No means No, Yes means Yes – wherever we go, however we dress.”
*
We feature Spanish-language poems by two female poets, one from 1930s Argentina, the other from 21st-century México. The first poet, Alfonsina Storni, writes in proto-feminist fashion about the vain possessiveness of men, also about their hypocrisy (the “experienced” man wants a “pure” woman). Storni’s poem, “You want me white”, is a kind of spiritual descendant of Mexican nun Juana Inés de la Cruz’s 17-quatrain poem which begins with the phrase: “Hombres necios que acusáis a la mujer sin razón…”.
The second poet, Karla Báez, is full of passionate idealism – and energy for Change.
* * * * *
Alfonsina Storni (poetisa argentina / Argentinian poet, 1892-1938)
Hombre Pequeñito
Hombre pequeñito, hombre pequeñito,
suelta a tu canario que quiere volar.
Yo soy el canario, hombre pequeñito,
déjame saltar.
*
Estuve en tu jaula, hombre pequeñito,
hombre pequeñito que jaula me das.
Digo pequeñito porque no me entiendes,
ni me entenderás.
*
Tampoco te entiendo, pero mientras tanto,
ábreme la jaula que quiero escapar.
Hombre pequeñito, te amé media hora,
no me pidas más.
_____
Little wee man
Little wee man, little wee man,
Release your canary that wants to fly.
I’m that canary, you little wee man,
Let me jump.
*
I was in your cage, little wee man,
Little wee man who incarcerates me.
I call you “wee little” because you
don’t understand me – nor will you, ever.
*
Nor do I understand you…but in the meantime,
Open the cage – I want to escape.
Little wee man, I loved you a mere hour,
Ask of me no more.
_____
Tú me quieres blanca
Tú me quieres alba,
Me quieres de espumas,
Me quieres de nácar.
Que sea azucena
Sobre todas, casta.
De perfume tenue.
Corola cerrada
Ni un rayo de luna
Filtrado me haya.
Ni una margarita
Se diga mi hermana.
Tú me quieres nívea,
Tú me quieres blanca,
Tú me quieres alba.
*
Tú que hubiste todas
Las copas a mano,
De frutos y mieles
Los labios morados.
Tú que en el banquete
Cubierto de pámpanos
Dejaste las carnes
Festejando a Baco.
Tú que en los jardines
Negros del Engaño
Vestido de rojo
Corriste al Estrago.
Tú que el esqueleto
Conservas intacto
No sé todavía
Por cuáles Milagros.
*
Me pretendes blanca
(Dios te lo perdone),
Me pretendes casta
(Dios te lo perdone),
¡Me pretendes alba!
*
Huye hacia los bosques,
Vete a la montaña;
Límpiate la boca;
Vive en las cabañas;
Toca con las manos
La tierra mojada;
Alimenta el cuerpo
Con raíz amarga;
Bebe de las rocas;
Duerme sobre escarcha;
Renueva tejidos
Con salitre y agua;
Habla con los pájaros
Y lévate al alba.
Y cuando las carnes
Te sean tornadas,
Y cuando hayas puesto
En ellas el alma
Que por las alcobas
Se quedó enredad…
– entonces, buen hombre,
Preténdeme blanca,
Preténdeme nívea,
Preténdeme casta.
_____
You want me white
You want me to be the dawn
You want me made of seaspray
Made of mother-of-pearl
That I be a lily
Chaste above all others
Of tenuous perfume
A blossom closed
That not even a moonbeam
Might have touched me
Nor a daisy
Call herself my sister
You want me like snow
You want me white
You want me to be the dawn
*
You who had all
The cups before you
Of fruit and honey
Lips dyed purple
You who in the banquet
Covered in grapevines
Let your flesh go
Celebrating Bacchus
You who in the dark
Gardens of Deceit
Dressed in red
Ran towards Destruction
You who maintain
Your bones intact
Only by some miracle
Of which I know not
You ask that I be white
(May God forgive you)
You ask that I be chaste
(May God forgive you)
You ask that I be the dawn!
*
Flee towards the forest
Go to the mountains
Clean your mouth
Live in a hut
Touch with your hands
The damp earth
Feed yourself
On bitter roots
Drink from the rocks
Sleep on the frosty ground
Clean your clothes
With saltpeter and water
Talk with the birds
*
And set sail at dawn
And when your flesh
Has returned to you
And when you have put
Into it the soul
That via bedrooms
Became twisted and tangled…
– then, good man,
Ask that I be white
Ask that I be like snow
Ask that I be chaste.
_____
Karla Báez (nace/born 1977, México, D.F./ México City)
Llamada de Auxilio
Cruza la noche
un grito desgarrado,
…duele más el silencio,
ante la voz de la ira…
No me volverás a tocar,
ni con golpes ni palabras.
¿Duele verdad? Lo sé,
yo también fui tu víctima.
_____
A Call for Help
Crisscrossing the night,
A piercing cry.
Silence hurts more,
before the voice of rage…
You will not touch me again,
Neither with punches nor with words.
Does the truth hurt? I know it;
I too was your victim.
_____
Busco Mujeres
Busco Mujeres,
que sean sensibles ante la injusticia,
Busco Mujeres,
que luchen por sus ideales.
Busco Mujeres,
que se harten de las mentiras,
de los golpes, de la violencia.
Busco Mujeres
que no sean indiferentes
al dolor de la gente.
Busco Mujeres
que tengan alas para volar.
_____
I seek Women
I seek Women,
who can be aware of injustice,
I seek Women,
who can struggle for their ideals.
I seek Women,
who are fed up with all the lies,
the blows – the violence.
I seek Women
who cannot be indifferent
to people suffering.
I seek Women
who might have wings – women who will fly.
_____
Traducción del español al inglés / Translations from Spanish into English
(“Little wee man”, “A Cry for Help”, “I seek Women”): Alexander Best
“A cool, dark place? And dry not too dry?”: “Childhood” by Alexander Best
Posted: May 16, 2012 Filed under: Alexander Best, English Comments Off on “A cool, dark place? And dry not too dry?”: “Childhood” by Alexander BestAlexander Best
CHILDHOOD
I
The rootcellar lay below my room; I’m behind that door
Where steps reached down. Dark darkened there; cool was cooler.
Second door, kitchen’s; always open, and I
Made hillocks on a saucer, of milk powder poured from a
Very large box; I licked my hand and dipped it.
Third door faced foot of the bed. It led out to
Great skies and fields with feeling-of-cliffs for corners.
The ‘dump’ that burned once also was there; the
Hawk; and the weasel, who stole under the mattress.
*
Were walls of loose stones: a ruined enclosure.
Gasoline drums; weird liquid spilling over many surfaces.
A giant bush / hands-and-knees tunnel;
Amidst everything, hidden — the centre.
*
Edible pebbles, pepperdirt pies, green blades. Poison.
Black-silk dog, growing glow-bulb mushrooms;
Stiffening; “Lady”, caught in her
Leap through shed window slamming.
And wild onions blooming…at
Brink of the forest, the tumbling path, and
Quiet and busy, the river.
II
Time’s grit-polished the bone of it; and
Time’s encrusted its core, like a little ‘geode’ cave.
Skeletalphabet. Hidden stratagem. Both
Are the poem. And it? What’s it?
Memory.
*
I am grateful now, not anxious about you, Time.
Not only sad, your passing.
III
The house (long, narrow, one-storey’d) was like segments of a warped
Hickory train, boxcars off the rails, though
Solid in some permanent aftermath.
Caboose was “the wreck room”. We kids inscribed that name
On its door: the
End of the dim corridor, where light startled.
Room’s air was bright; on warm
Days, an excellent afternoon place; magnetic / ignored.
An atmosphere also of
Cold storage there; of business interrupted, left at that.
Mechanical typewriter
( black-and-red ribbon spooled off, on, in raggéd use);
Onionskin-carbonsheets, dwindled paper; brittle pencil leads. And
Me up on the shelves: files, farm / trade journals, and a
heedless-someone’s bulletins.
Upright piano, painted bandage colour, stood somewhere…
Did we carve the entire alphabet on its
Ivory-like-an-old-man’s-toe keys?
We did.
And we lifted “the lid”, strummed harp wires with
Knives, and a rusty letter opener got
Brandished.
*
“The wreck room” had an outside door; its stone stoop
Jumping-off point for hundred-acre adventures in world-wide
Solitude. Society was: voices in our heads.
My sisters, mute; my brother, whereabouts uncertain; my father?
A Christmas tree that refused to stand / the telephone high
Upon the wall I couldn’t grasp in time; my mother?
*
“The wreck room” contained a ‘picture window’…
Picture was jumble of trees obscurrying on a drop-off
Edge of the land. Once, an owl (size of a man’s fist but fluffier)
Flew into the frame, stunning itself on the glass.
And then…sunned itself on the grass. Even that night.
IV
Despairenthood…fairly-young, fresh-gone
Flowers in a whollywaterless vase.
Highborn, persistent, the sun performs its task.
Two flies frustrate themselves (sun’s a trap, between the storms);
Resolve to keep still.
Vase / its clutches of straw, scuncheoned there.
Dry-dry vase: slipped the mind’s ledge.
Boy: crept from his bed.
V ( April 1968 )
A television set has four feet, like “cattles” do; also,
Horns on it — sticks standing straight and bendy.
A television set is a radio you can see;
Sounds-box with a ‘picture window’.
Picture is jumble: something obscurrying — and no colours. A
’merican minister got murdered by a gun because he was
King of Memphis.
( Egypt is where we began, even God, and all the children
Lived under triangles. Facts are in giant books Dad left
That time he came to visit. )
Something happened with no colours: the lady crying, the
Man very tired and wet; black water came out of his body, like the
Buried spring that growed in the woods. Other
People were running, in every direction.
Department-store mannequin had no arms, no legs. It was
Tied with ropes, to the lamp-post; at the top was
No lamp.
VI
I carried a small metal box: my “lunchpail”.
Sugar-butter sandwich, and in my sister’s,
Spiders.
By the wide gravel road
Yellow schoolbus noised over to us.
Cedar swamps: a
Fairyland we passed through, where the
Strangled girl was stored, with the chipmunks;
On our way to Grade One.
Winter, the snowplough made big banks;
I stood upon them, waiting; I was
Tall.
VII
‘Acajou’ and ‘Architek’ were “cattles”; had
Their own square of earth by the shed where
Heavy bags of nugget-dogfood were kept.
Bulls were big-boned, had more
Grit than polish. And they were important;
Their liquid-gem stash was to
Purchase a future — Dad’s idea — and
The fence around them fell apart when I played on it
— ‘Acajou’ and ‘Architek’ were not pets.
Mum and Us were Dad’s chattels, but he threw himself out,
Left us lying around all over his property.
VIII
In meatier days there’d been livestock on the farm,
hogs and piglets everywhichway.
And field-armies of lilies, staked-alive, for export.
Bulb Lilies, ancientest of flowers, are
Really something when their blooms open. And for
Awhile after, too. The best part is: when they die,
They still come back, if you care for their odd-
Potato-radish ‘bodies’; let them have their quiet in
A cool, dry, dark place.
*
Soup bones get jelly, when you put them in the fridge.
Bones strike awe, after several seasons out on the ground.
My mother had a ring, in the drawer. A precious cold-gem.
She drove a great distance in a car — to the City. And
Sold the ring to the shopkeeper with his telescope eye.
I knew as well as he what things look like up close.
IX
The rootcellar lies below my room;
It’s been there since God came, ideas / shovel in tow.
Our definitions of human
Hold together, strengthen, the more He plays on us. Someday, I will
Reach down the steps. Is it
A cool, dark place? And dry not too dry? I
Believe so. Definitely, there is
No lamp. One can live in many places;
Here, too.
Editor’s note:
I wrote these poems when I was in my 40s, after several days of casting my mind back over my childhood, that is – my childhood up till the age of 8 – the year 1968, which was when the farm property was sold and we moved from the country (Esquesing Township, Halton County) to the city (Toronto). As children, our isolated world was both perfect and lonely; we were surrounded by “the great outdoors” yet as an un-socialized child I required much mental strength. In Toronto there began a new life for us – which included a formal end to my parents’ invisible marriage – and I had to overcome my introverted nature so as to make my first friends ever, those being kids from the rough-and-tumble world of the city.
Poem V (April 1968)
refers to the arrival of our first television set – black and white, of course – and to my first television memory – that of seeing newsreel footage of rioting in U.S. cities after the assassination of the Rev. Martin Luther King, Jr., in Memphis, Tennessee. That mannequin “lynched” to a utility pole is my first T.V. image. Others, more light-hearted, would follow – “Felix, the Wonderful Cat”, “Rocky and Bullwinkle”, etc…
Poem VII
“Their liquid-gem stash” is semen from two Charolais bulls, Acajou and Architek. Dad wished to begin an artificial insemination business since so many cows on farms were injured even crippled when bulls mounted them ‘au naturel’.
. . .
The farm was a standard 100-acre Southern Ontario farm and was located on Number 15 SideRoad, between 8th and 9th Lines, in Esquesing Township. A branch of the Credit River flowed at the north boundary of the property. Nearby Georgetown has expanded in the past 50 years, its population growing from about 10,000 people in the early 1960s to just over 40,000 people today. Consequently, the farm has vanished – the whole of it was developed as a residential subdivision during the 1990s.
. . . . .
Poems for International Workers’ Day / May Day 2012: “We hurl the bright bomb of the sun, the moon like a hand grenade.”
Posted: May 1, 2012 Filed under: English, Milton Acorn Comments Off on Poems for International Workers’ Day / May Day 2012: “We hurl the bright bomb of the sun, the moon like a hand grenade.”
Alfred Hayes
Into the streets May First! (1934)
Into the streets May First!
Into the roaring Square!
Shake the midtown towers!
Shatter the downtown air!
Come with a storm of banners,
Come with an earthquake tread,
Bells, hurl out of your belfries,
Red flag, leap out your red!
Out of the shops and factories,
Up with the sickle and hammer,
Comrades, these are our tools,
A song and a banner!
Roll song, from the sea of our hearts,
Banner, leap and be free;
Song and banner together,
Down with the bourgeoisie!
Sweep the big city, march forward,
The day is a barricade;
We hurl the bright bomb of the sun,
The moon like a hand grenade.
Pour forth like a second flood!
Thunder the alps of the air!
Subways are roaring our millions –
Comrades, into the square!
*
International Workers’ Day (May Day) is back in earnest – though in some nations the voices have always been there, only elbowed out by the slickness of advertising and the ruthless editing of media in an all-round cacophony of contemporary life. Here in Toronto the Occupy Movement has joined forces with No One is Illegal to draw attention to the economic vulnerability of refugees and “hidden” immigrants. Though few of Toronto’s 2012 marchers will cry: “Up with the hammer and sickle!” as does the inspirational voice in the above poem (set in Depression-dreary New York City) by British-American writer Alfred Hayes (1911-1985), surely the same energy and enthusiasm will be felt.
_____
Milton Acorn
Demonstration on a Sunny Afternoon (1970)
These days not even death seems so certain;
But, considering the system, I’ve lived too long anyway.
For the young it should be more serious, but oddly
enough it’s not
(an odd whimsy, considering this isn’t
the Viet Nam jungle, or the streets of the USA;
death is remote – but I’m convinced
it won’t be always)
Nevertheless, to think of Crazy Horse
putting Crooke to flight on the Rosebud;
two weeks later eating up Custer,
waving his war-club, shouting:
“Come on, Dakotas…It’s a good day to die!”
It steadies my nerves…makes
a confrontation even pleasant…
*
In this poem from 1970 Milton Acorn (1923-1986) muses on the
zeitgeist of 1960s USA – the spirit of rebellion and protest
(rebellion and protest are not the same thing).
He speaks from a Canadian perspective in that era;
social unrest and political agitation were more muted here,
save for the FLQ Crisis and, later, in 1976, the victory of the Parti Québécois.
A sensitive tough guy and a boozer, Acorn fills the poem with a combination
of idealism, pessimism and humour – uniquely his.
He described himself thus:
“I am a Revolutionary Poet. Not revolutionary in my poetry but revolutionary in my politics.”
_____
Rose Pastor Stokes
Paterson (1913)
Our folded hands again are at the loom.
The air
Is ominous with peace.
But what we weave you see not through the gloom.
‘Tis terrible with doom.
Beware!
You dream that we are weaving what you will?
Take care!
Our fingers do not cease:
We’ve starved–and lost; but we are weavers
still;
And Hunger’s in the mill!…
And Hunger moves the Shuttle forth and back.
Take care!
The product grows and grows …
A shroud it is; a shroud of ghastly black.
We’ve never let you lack!
Beware!
The Warp and Woof of Misery and Defeat…
Take care!–
See how the Shuttle goes!
Our bruised hearts with bitter hopes now beat:
The Shuttle’s sure–and fleet!….
*
Several thousand Paterson, New Jersey, textile mill workers went on strike for six months in 1913. They were demanding a shorter work day – 8 hours instead of 12 – and an end to the use of child labour. Many women were involved and more than 1800 silk-weavers were arrested during the strike, which, though failing to produce any immediate results, put workers’ rights front and centre as a matter for public and political action in the USA.
In her poem, Rose Pastor Stokes (1879-1933) imagines the weavers back at their looms after the failed strike…
“Picasso’s sure a weird one!”: a poem and some pictures / “¡Este Picasso es un caso!”: un poema y unas pinturas
Posted: May 1, 2012 Filed under: Carlos Reviejo, English, Spanish, ZP Translator: Alexander Best Comments Off on “Picasso’s sure a weird one!”: a poem and some pictures / “¡Este Picasso es un caso!”: un poema y unas pinturas
May 1st 2012 sees an awesome Picasso exhibition from Le Musée National Picasso in Paris opening here in Toronto, Canada…
Pablo Picasso (1881-1973) was born in Málaga, Spain, and by the end of his teens was already an energetic and talented imitator of all the “fin-de-siècle” painting styles then current in Europe.
He made his first trip to Paris in 1900, and moved to the city – the centre of the art world – in 1902. It was the right place at the right time. Two crucial events occurred when he was in his mid-twenties. First – he met Gertrude Stein – a wealthy young American art collector who bought his paintings and championed him to everyone in her circle. And second – Picasso visited the Musée d’Ethnographie du Trocadéro where he saw masks and sculpture from Oceania and Africa. Highly stylized, these “primitive” artworks, unlike anything else Picasso had ever seen, were to make a forceful impression on his restless artistic sensibilities. The innovative effect of his “quick study” of Oceanic and African art was soon seen in his 1907 painting, “Les Demoiselles d’Avignon”. In this one canvas Picasso broke with 19th-century European art traditions and, along with a handful of his contemporaries, brought Western painting into the 20th century.
And yet – time and again – he would return to a theme straight out of the Classical Academies – that is: The Artist and The Model, or, for Picasso, The Artist and His Model.
Picasso’s lust and egomania are well documented in their vigour and even ugliness. Yet in his prolific artwork, spanning 75 years, he shows his undeniable energy for Life – all of Life…the subtle, the tender, the brutal and raw.
Famously, as an old man, he stated: “When I was young I could draw like Raphael, but it has taken me my whole life to learn to draw like a child.”
We feature here a light-hearted poem by Spanish children’s writer, Carlos Reviejo (born 1942), entitled “¡Este Picasso es un caso!” (Picasso’s sure a weird one!) – along with a selection of Pablo Picasso’s paintings and prints.
_____
Carlos Reviejo
“¡Este Picasso es un caso!”
¡Qué divertido es Picasso!
Es pintor rompecabezas
que al cuerpo rompe en mil piezas
y pone el rostro en los pies.
¡Todo lo pinta al revés!
¡Este Picasso es un caso!
Es un puro disparate.
No es que te hiera o te mate,
pero en lugar de dos cejas
él te pone dos orejas.
¡Vaya caso el de Picasso!
Te deja que es una pena: te trastoca y desordena,
te pone pies en las manos
y en vez de dedos, gusanos.
¡Si es que Picasso es un caso!
En la boca pone un ojo,
y te lo pinta de rojo.
Si se trata de un bigote,
te lo pondrá en el cogote.
¡Menudo caso es Picasso!
¿Eso es hombre o bicicleta?
¡Si es que ya nada respeta….!
Esos ojos que tú dices,
no son ojos…¡son narices!
¿No es un caso este Picasso?
Todo lo tuerce y disloca:
las piernas, brazos y boca.
No es verdad lo que tu ves.
¡Él pinta el mundo al revés!
¡Qué Picasso es este caso!
_____
Carlos Reviejo
“Picasso’s sure a weird one!”
A funny one, that Picasso!
A puzzling painter
who breaks a body into a thousand pieces
and puts the face where the feet should be.
He paints everything upside-down!
This Picasso’s a nutty one,
100% crazy!
It’s not that he might wound or kill you,
no, but in place of your eyebrows
he gives you ears.
A pity how he leaves you:
altered, a mess –
feet for hands
and worms for fingers.
Yes, Picasso’s a weird one!
In your mouth he puts an eye
and he paints it red.
When it’s all about the mustache,
well, he’ll place it on your neck.
What a case, that Picasso!
Here – is this a man…or a bicycle?
True, he respects nothing!
These eyes you said were eyes – ?
They’re noses!
Picasso’s a real head-case, isn’t he?
He twists and dislocates everything:
legs, arms, and mouth.
What you see is not for real.
He paints our world upside-down!
Yes, Picasso’s sure a weird one!
_
Spanish-to-English translation/interpretation: Alexander Best
_____
Jay Bernard: 2 Bold Poems
Posted: April 29, 2012 Filed under: English, Jay Bernard Comments Off on Jay Bernard: 2 Bold PoemsJay Bernard
(born 1988, London, England)
At last we are alone
.
At last we are alone
And I can tell you how it felt
To stand in front of a blank wall
And spray ‘NF’ in white letters
So big they shone against the gloom.
.
I’m amongst the crowd watching
It being scrubbed from the school wall.
It’s eight a.m. The low clouds are yellow
With rain. Two men in council overalls
Are blasting the thin, erect letters
That salute the dark morning.
My classmates are nervous.
The head teacher, unaware, calls me a thug.
.
I am a thug. I lie down in the soft grass
After school and rub my bald head.
I call myself Tom. I am Tom from 1980:
I am from a story my father told me –
I am Tom who sees my father
And chases him down the street.
_____
109
.
A wet afternoon shrunk to a red bus
Slurring past a vast estate. Scratched windows.
Tinny hits leaking from an earphone.
A chicken bone slides back and forth
In the aisle.
.
We come to the superstore that draws breath
From everything around it; the one pound shop
With its leaning towers of garish tack.
I honestly don’t know which I prefer:
The bored employee or the pot bellied shop owner;
The girl with orbits dangling from her ears or the girl
With the peculiar god, bangled and painted in a
Procession of relatives –
.
And I don’t know if I can talk:
My eyes are English spectacles and everywhere
I see decay; I see cheap shoes; I see fast food; I see women
With fake hair and plastic gems on their toenails.
I see pierced children. I see bags in the trees and animal entrails
On the road. I see damp take-away boxes. I smell weed.
I hear a girl call her son a dickhead when he cries.
And who am I to judge?
And if I don’t, who will?
.
And who knows the depth of my hypocrisy
When I cross the road,
When I change seat,
When I move to another carriage,
To avoid the sound and the smell?
.
One night a boy comes upstairs
And begins playing music from his phone.
I ask him to stop and he ignores me.
I ask him again and he stares.
When we are alone, I take a sword from my bag
And cut upwards from the navel to the chops.
I draw him and set alight each quarter.
__________
We asked Jay Bernard to tell us about these poems…
At last we are alone
My dad moved to the UK in 1970 when he was ten. He hated it, not least because he was regularly the target of racial abuse. It was so frequent, in fact, that he and his other black friends had come to anticipate it whenever they saw groups of white boys. One afternoon, he was walking home with a friend when they came across just that – a group of schoolboys who had spotted them coming down the road. My dad noticed that they were looking and said to his friend, “shall we keep going?” When there was no response, he turned, and saw that his friend was already running for his life. This poem is not a re-telling of that story, but it came out of thinking about it. I ended up writing from the perspective of a black girl who graffities her school with racist slogans and imagines being a white fascist. Being the perceived victim of a particular ideology does not stop someone from fantasizing about the associated power. In this case, the power to instil fear, to mess with others and to get away with it.
*
When I was young, around seven or eight, I was conflicted because on the one hand, I recognized my position as a member of a marginalized group (endlessly re-enforced by tales of butchery, injustice and poverty); on the other, I did things like write “FUCK” and “BITCH” across the toilet walls (I could never bring myself to write racist things). Then I’d report it to the teacher, who was always white, and with whom I felt some solidarity. They never once suspected it was me. In fact, there were a few Soviet-style interrogations and innocent children were sent to the gulag. I feel terrible about that now, but it was an insightful childhood. I was always aware that I had limited power, so I played with what I had, and this surfaces again in “At last we are alone”; at last, I can talk about this.
109
This is based on a true story. I once asked a boy to stop playing music out loud on his phone and he essentially said he’d stab me if I didn’t go away. As far as I’m concerned, this poem is unfinished. I think the rhythm is off, the part about ‘my eyes are English spectacles’ and ‘if I don’t judge, who will?’ comes off badly. I always feel strange reading it in public, because it doesn’t fully express the ambiguity of my feelings about Croydon (which is where the incident happened and where I’m from). I regularly berate myself for being ‘judgmental’ when I feel something approaching hatred for people whose raison d’être is to make everyone else’s life miserable; I say, “no, no, it’s society; it’s class; it’s race. You have to forgive.” Which I do, most of the time, but increasingly I feel this approach means that people get away with all kinds of bullshit in public. It’s analogous to those old chestnuts: how do you deal with the freedom of people who are anti-freedom? How do you deal non-violently with people who are violent? How can you be both polite and effective in getting someone else to stop their aggressive impoliteness? Since these questions are not going to be answered any time soon, I wrote a violent, angry poem. I continue to be mild mannered and soft spoken to people who spit on buses, swear loudly, smash shit up or play their music. If they read my poems, I’m sure they’d laugh at my repression.
_____
Jay Bernard is from London and is currently the writer in residence at The Arts House and the National University of Singapore. She has performed all over the UK and internationally, and her first book “Your Sign is Cuckoo, Girl” (Tall Lighthouse) was PBS pamphlet choice for summer 2008. She is currently working on her second, to be published this year by Math Paper Press, Singapore. Visit her site: http://www.brrnrrd.wordpress.com
“Earth Day” poems: Aqqaluk Lynge
Posted: April 22, 2012 Filed under: A FEW FAVOURITES / UNA MUESTRA DE FAVORITOS, Aqqaluk Lynge, English, Kalaallisut (Greenlandic) Comments Off on “Earth Day” poems: Aqqaluk Lynge
Aqqaluk Lynge is a Kalaallit (Greenland Inuit) poet who writes
in the Kalaallisut (Greenlandic) language – closely related to the Inuktitut
language of the Canadian Arctic.
The poems below were translated into English
by Ken Norris and Marianne Stenbaek, with the poet.
_____
A Life of Respect
In the old days
when we still lived our own lives
in our own country
We could hear
a faraway thunder –
the caribou approaching
two or three days in advance
*
Then we did not count the animals, but knew
that when the caribou herd arrived
it would be seven days
before all the animals crossed the river
We did not count them
We had no quotas
We knew only
that a child’s weeping
or a seagull’s cry
could frighten the animals away
*
Then we knew
that there is a balance
between the animals and us,
lives of mutual respect
*
Now it is as if we are under arrest
the wardens are everywhere
We are interrogated constantly.
In Your hungering after more riches and land
You make us suspect,
force us to justify our existence
*
On maps of the country
We must draw points and lines
to show we have been here –
and are here today,
here where the foxes run
and birds nest
and the fish spawn
*
You circumscribe everything
demand that we prove
We exist,
that We use the land that was always ours,
that We have a right to our ancestral lands
*
And now it is We who ask:
By what right are You here?
_____
Ataqqeqatigiittut
Qanga – ila qanga
nammineq inuugallaratta
uagut nammineq nunatsinni
Taamani tusartarpagut
avani qannguluk
ullut pingasut sioqqullugit
tuttorpaat ingerlaarnerat
*
Qanga – taamani
kisitsineq atunngilaq
nalunngittuarparpulli
ullut unnuallu arfineq-marluk
qaangiuppata
kuuk ikaareersimassagaat.
*
Pisassavut nalunngilavut
ilisimavarpullu malussarissup
tusassagaa meeqqap qiarpalua
naajannguulluunniit qarlorpalua
*
Qanga – taamani
suna tamarmi
naammattusaarineruvoq
ataqqeqatigiilluta
uumasut uagullu
*
Ullumikkulli tigusatut inuuvugut
sissuertut sumut pigaanni
qalliuniartut pasivaatigut
unnerluussatullu killisiorluta
*
Nuna assiliorpaat
uanngaanniit uunga titarlugu
aana killissaa
aana ilissi aana uagut
Tuttut uaniipput
aaku timmissat
aamma aaku aalisakkat
*
Suna tamaat killormut pivaat
uagutsinnullu uppernarsaqqullugu
apeqquserlugulu
ilumut inuusugut
nunalu tummaarigipput
*
Ataqqeqatigiittut aaku kisimik
uagut uumasullu.
We listen to the Elders
I meet him on the land
goose-hunting
Today is Sunday, he says,
No-one is allowed to shoot
That’s what the Elders say
And we listen to the Elders…
sometimes.
*
A flock of geese is coming
fighting against the wind
He takes a rifle
and shoots at them
One falls to the ground
the others fly away
– Well, it is Sunday
*
A flock of ptarmigans
jumps in a circle around us
no cries are heard
They are afraid, the elder says,
the owls are out hunting
and the ptarmigans seek protection among Men
– so We don’t hunt Them,
that’s what the Elders say.
And We listen to the Elders…
sometimes.
_____
Utoqqartavut naalattarpavut
Nunap timaani naapippara nerlerniaq
– utoqqartatta oqaappaatigut
“Ullumi sapaat
taamaammat aallaaniassanngilagut”
Utoqqaammi oqartapata
naalattarpavut – ilaanni
*
Nerlerpaaluit assorlutik timmisut qulaappaatigut
aallaaniap timmiarsiunni kiviinnaqaa
ummiullugillu
seqqoqaaq
ataasersuaq nakkaqaaq
sinneri ingerlaannarput
– ullumi sapaat
*
Aqisserpalaaq tusiuppoq
eqqannguatsinnut mipput
kaavillutalu
Utoqqartarput pilerpoq
“Aqissit uppinnit piniarneqartillutik
inunnut qimaasaramik
Nujuillisaaraangata
aallaaiarneq ajorpavut”
Utoqqaammi oqarpata
naalaattarpavut – ilaanni
_____
Milton Acorn: “Live with me on Earth under the invisible daylight moon” and “On Speaking Ojibway”
Posted: April 22, 2012 Filed under: English, Milton Acorn Comments Off on Milton Acorn: “Live with me on Earth under the invisible daylight moon” and “On Speaking Ojibway”Milton Acorn
(1923-1986, Prince Edward Island, Canada)
“Live with me on Earth under the invisible daylight moon”
.
Live with me on Earth among red berries and the bluebirds
And leafy young twigs whispering
Within such little spaces, between such floors of green, such
figures in the clouds
That two of us could fill our lives with delicate wanting:
*
Where stars past the spruce copse mingle with fireflies
Or the dayscape flings a thousand tonnes of light back at the
Sun —
Be any one of the colours of an Earth lover;
Walk with me and sometimes cover your shadow with mine.
On Speaking Ojibway
.
In speaking Ojibway you’ve got to watch the clouds
turning, twisting, raising their heads
to look at each other and you.
You’ve got to have their thoughts for them
and thoughts there’ll be which would never
exist had there been no clouds.
*
Best speak in the woods beside a lake
getting in time with the watersounds.
Let vibrations of waves sing right through you
and always be alert for the next word
which will be yours but also the water’s.
*
No beast or bird gives a call
Which can’t be translated into Ojibway.
Therefore be sure Ojibway lives.
There’s no bending or breaking in the wind,
no egg hatching, no seed spring
that isn’t part of Ojibway.
Therefore be sure Ojibway lives.
*
The stars at night, their winking signals;
the dawn long coming; the first
thin cut of the sun at the horizon.
Words always steeped in memory
and a hope that makes sure
by action that it’s more than hope,
That’s Ojibway – which you can speak in any language.
. . . . .
El Día del Indio Americano: un homenaje al Pueblo Maya
Posted: April 19, 2012 Filed under: English, Juan Felipe Herrera, Spanish Comments Off on El Día del Indio Americano: un homenaje al Pueblo MayaDos poemas por Juan Felipe Herrera / Two poems by Juan Felipe Herrera
de un homenaje al Pueblo Maya / from an homage to the Mayan People
_____
Morning opens like the grasses
of my pueblo, leaves of corn and orange squash.
The dreams of the wounded
rise to caress her, they weave yellow crosses,
woolen suns, rivers of lances.
It rains on the streets,
maids scurry to the market.
Their laughter and jokes, their heavy dresses.
The twittering kiosk lets go of its copper
and city life begins. Once more
another river happens. Flows down my braids
all the way to my heart.
My mother Pascuala’s hands
weave onto mine. At times the wounds
close and what is left is only
the act of being reborn.
_____
La mañana se abre como las pastos
de mi pueblo, hojas de maíz y anaranjada calabaza.
Los sueños de los heridos
suben a acariciarla, tejen cruces amarillas
soles de lana, ríos de lanzas.
Llueve en las calles,
las criadas se apreseran al mercado.
Sus risas y sus chistes, sus enaguas pesadas.
El quiosco cantarín suelta su cobre
y empieza la vida en la ciudad. Una vez más,
otro río nace. Desciende por mis trenzas
hasta mi corazón.
Las manos de mi madre Pascuala
se tejen en las mías. A veces las heridas
se cierran y queda solamente
el acto de renacer.
_____
The pueblo’s triumph will rise from a torn branch,
in a landscape of a wounded mare and a ruined cornfield.
It will be in your sisters, their instruments transformed
across the world. In the international pollen
the mountain’s sudden conversion
into birds and serpents and women and hard thunder.
.
* pueblo means village – also people
_____
El triunfo del pueblo emanará de una rama rota,
en un paisaje de yegua herida y un maizal trastornado.
Estará en tus hermanas, sus instrumentos renovados
a través del mundo, en el polen internacional
las montañas que de repente se convierten
en aves y serpientes y mujeres y relámpagos duros.
_____
Juan Felipe Herrera was born in 1948 in California
to parents who were migrant farm-workers.
A Chicano poet, he has been writing for 40 years,
freely combining Spanish and English.
He has been described as “a factory of hybridity”
and “an eclectic virtuoso”.
_
In these two poems Herrera speaks in the voices
of a Mayan mother, Pascuala (“The pueblo’s triumph…”) and her
daughter Makal (“Morning opens…”)
Herrera’s poem-story, Thunderweavers/Tejedoras de rayos (2000),
is an homage to the Mayan people of Acteal, Chiapas, México,
where paramilitaries massacred townsfolk in 1997.
El Día del Indio Americano: unos poemas en guaraní y una reflexión sobre el lenguaje paraguayo
Posted: April 19, 2012 Filed under: Feliciano Acosta Alcaraz, Guaraní, Spanish Comments Off on El Día del Indio Americano: unos poemas en guaraní y una reflexión sobre el lenguaje paraguayo_____
Feliciano Acosta Alcaraz
(nace 1943, Paraguay)
OKÁI YVYTU
Pytä yvytu rembe’y,
okái yvytu
ha hendy.
Ikü hakuvópe
oheréi kapi’i
ha omosununu.
Ka’aguy rovykä
omocha’ï
ha omyendy avei.
Hendypa yvytu,
kapi’i ha
ka’aguy.
Okái che retä
Ha ipyahë ryapu
Tatatïre ojupi.
Okái,
okaihágui
okaive
che retä.
_
Arde el Viento
Escarlata se ha vuelto,
la orilla del viento
se quema el viento y arde.
Con su tórrida lengua
lame la hierba
y la inflama.
Arruga
los árboles del bosque
y los enciende a su paso.
Arden el viento,
las hierbas y
el monte.
Mi tierra se incendia
y su gemido
se levanta en humo.
Se calcina,
más
y más
mi tierra.
_
KO’ËJU
Ko’ëju,
ko’ëju.
Mamóiko
reime.
Ipohýi,
ipohyive
ko pytü.
Hetáma
osyry
jukyry.
Ñembyahýi
opáy
ha okevy
ogami
kapi’i
pepo
guýpe.
Yvytu.
Ejúna pya’e
yvytu,
rehasávo
ehetünte
jepe
oipoväva
angata
ko’ëju
ra’ärövo
oikovéva
rova.
_
Albor
Albor,
albor.
¿Dónde
estás?
Es pesada
muy pesada
la noche.
Ya ha corrido
tanto
el sudor.
El hambre
despierta
y dormita
bajo
las alas
humildes
del techo.
Viento.
Acude con prisa
viento,
y besa
a tu paso
el rostro
del que teje
la angustia,
del que vive
esperando
el albor.
_
JEHEKA
Aguyguy, aheka
pe yvy.
Mamópoku oime.
Ysyry ruguaitépe
apovyvy
jahechápa ajuhu.
Ysoindy rata pirirípe
añemi
aheka
ha mamópa ajuhu.
Añapymi ynambu
perere ryapu ryrýipe
aheka.
Che ári opa kuarahy,
ha aheka ahekavérö aheka
ha mamópa ajuhu.
Itakuruvi che pire ombo’i.
Che py huguy syry tyky.
Mamópoku oime
pe yvy,
yvy maräne’ÿ.
Tatatïme poku
oime
reñemi.
_
Búsqueda
Deambulo buscando
esa tierra.
¿Dónde estará?
El fondo del río
hurgo
haber si lo encuentro.
En el chisporroteo de la luz de la luciérnaga
me agazapo también,
buscando
y jamás la encontré.
En el temblor
del aleteo de la perdiz me sumergí
buscándola.
El sol cae implacable sobre mí,
y la busco
y la sigo buscando
y jamás la encontré.
Los cantos rodados trizan mi piel
Mis pies sangran a borbotones.
Dónde estará
esa tierra,
la tierra sin mal.
¿Será que la niebla,
la cubre.
_
ÑE’Ẽ RYRÝI
Che ahy’ópe
oryrýi
che ñe’ẽ.
Che ñe’ẽ
osẽséva
ombokua
yvytu.
Che ruguy
opupu,
osapukái
mboraihúpe
guarã
oipota
piro’y.
Che ahy’ópe
oryrýi
che ñe’ẽ.
Che ñe’ẽ
osẽséva
ombokua
yvytu.
Ha katu
iporãve
che ahy’ópe omano.
_
Temblorosa Palabra
En mi garganta
tiembla
mi palabra.
Mi palabra
que quiere salir
a perforar
el viento.
Mi sangre
bulle,
grita
porque
quiere
alivio
para el pobre.
En mi garganta
tiembla
mi palabra.
Mi palabra,
que quiere salir
a perforar
el viento.
Y bien puede ser
que en mi misma garganta
se muera.
_____
Nota de redactor:
La nación de Paraguay es única.
La gente es en su mayoría mestiza y bilingüe; habla dos lenguajes oficiales:
el español y el idioma indígeno “guaraní”. Aunque habla guaraní,
la mayoría no se ve como indígena. Existen en Paraguay un mestizaje cultural
sin igual; la hispanización de los paraguayos es real pero hablan – y utilizan – el guaraní
el noventa por ciento de la población – un caso singular en el mundo actual.
Hay ocho millones de hablantes de guaraní, cifra que incluye a muchos argentinos y
brasileños de quien el guaraní es su lengua maternal.
Un idioma aislado ha prosperado mientras otros han desaparecido.
Estos hechos suscitan numerosas preguntas y nos dan mucho en que pensar en este día,
el 19 de abril – el Día del Indio Americano.
_____
Traducción de poemas del guaraní al español:
El poeta – y Ruben Bareiro Saguier y Carlos Villagra Marsal


























