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

 

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

Alexander 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.”

 

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

 

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

Jay 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

 

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”

Hillsborough River near Charlottetown, Prince Edward Island_photo by Terry Danks

Hillsborough River near Charlottetown, Prince Edward Island_photo by Terry Danks

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.

Dugspr Home for Good_PEI photo (1)

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

Dos 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

_____

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