English Excerpt from “Prayers in the Wind” (祭语风中) by Tibetan Author Tsering Norbu

 

Excerpt from Prayers in the Wind

A novel by Tsering Norbu

节选:《祭语风中》(次仁罗布 著)

Translated from the Chinese by Joshua Dyer

 

Zhyiö Rinpoche’s body sat upright on a wooden bed wrapped in his frayed and faded robe. Peering through the thick veil of incense smoke, I could almost will myself to believe Rinpoche was still alive and well. His beard extended down to his chest, and his eyelids stood slightly apart, giving the impression he was observing something carefully. A clay lamp flickered on a wooden table to his right. Heartbroken, I fell to my knees, kowtowed, and then finally laid myself prostrate on the ground before him, shedding tears all the while.

“Rinpoche,” I called to him.

“Don’t cry,” someone urged.

I was pulled to my feet and escorted outside again. The sunlight stabbed at my eyes. The courtyard was filled with white light. Next door I heard the sound of sutras being recited to the urgent beats of the tamaru drum and bell. As my vision adjusted to the light I realized it was Tendzin Drakpa and his brother at my side.

“Rinpoche’s passage to Nirvana reminds us all how cruel this world can be. You must not hold him back with your tears. Let him pass on. We’ve already done the calculations. The day after tomorrow is a very auspicious day. We have begun preparations for his cremation,” Tendzin Drakpa said, tugging on my arm.

I didn’t know how to thank him properly so I merely nodded.

He led me out behind the monastery to see the crematorium the villagers had built. From the distance it looked like an offering burner, but larger and wider at the top. An even coat of mud had been applied to the outside. Inside there were crisscrossing beams of green wood to hold the body. Three holes lined the outer walls at ground level for feeding wood and oxygen to the fire. As I stood by the crematorium, the gratitude I felt for the villagers took some of the sting out of my heartache.

Tendzin Drakpa had more grey in his hair now, and his back was a little more stooped. At the same time, there was a look of philosophical detachment in his eyes that had not been there before. Time was working at him, slowly molding him into the form he would assume as an old man. I faced the crematorium and recited the Sutra of the Heavenly Gathering, and prayed that Zhyiö Rinpoche would attain a speedy rebirth.

A villager hurried towards us shouting, “Tendzin Drakpa, come quickly! There’s blood dripping from Rinpoche’s nose!” [Read more…]

“Manas” Onstage: Ongoing Moves to Sinicize China’s Three Great Oral Epics

A large-scale, colourful rendition of the Kyrgyz epic Manas (玛纳斯史诗) was staged March 22-23 in Beijing’s ultra-modern Poly Theater. This performance came just two days after the newly anointed President Xi Jinping, speaking at the People’s Congress, cited two of the three great oral epics of non-Han peoples, Manas and the Tibetan-language King Gesar. While he mangled the title of the latter (Xi Jinpingian Sager), their mere mention shows their importance in the Party’s current multiethnic-is-good narrative.

This centuries-old trilogy in verse recounts the exploits of the legendary hero Manas and his son and grandson in their struggle to resist external enemies — primarily the Oirat Mongols and the Khitan —and unite the Kyrgyz people. Along with heroic tales such as Dede Korkut and the Epic of Köroğlu, Manas  is considered one of the great Turkic epic poems.

Experts don’t agree on the epic’s history, but it has undoubtedly been around in oral form for at least several centuries. Composed in Kyrgyz, a language spoken by the Kyrgyz people in northwest Xinjiang and neighboring Kyrgyzstan, it was not available in full in Kyrgyz script until the mid-90s, and only then translated into Chinese. For details on the tribulations of the master manaschi, Jusup Mamay (居素普·玛玛依), who recited his 232,500-line version for prosperity (and was sentenced to a long stint of “reform through labor” during the Cultural Revolution for his efforts), see A Rehabilitated Rightist and his Turkic Epic.

For some time now, scholars at the prestigious Chinese Academy of Social Sciences and the state media have been busy “re-packaging” these three epics in a way that emphasizes their Chineseness, while playing down their non-Han origins. The trio, which includes the Mongolian epic Jangar, are now frequently referred to as “China’s three great oral epics” (我国三大史诗), despite the fact that all three were composed in languages other than Chinese by peoples (Kyrgyz, Mongols and Tibetans) in territories that were not then firmly within the Chinese empire.

Media coverage of the Poly Theater production of Manas arguably takes this repurposing one step further.  Entitled Manas Epic Reenacted on the Opera Stage (史诗《玛纳斯》再现歌剧舞台), in the first two-thirds of the widely shared article, there are no mentions whatsoever of the word “Kyrgyz,” or references to the Kyrgyz people or language, or their homelands in Xinjiang or Kyrgyzstan. The opera, it reports, “recreates the magnificent, relentless struggle of the Chinese people [中国人民] for freedom and progress . . .”

Granted, “Kyrgyz” (柯尔克孜) does appear three times in the remaining third of the article, but it appears at the bottom in what is essentially a sidebar that describes the storyline of the opera; far from the eye-catching photos of the opera characters in exotic garb and the opening text that follows those colorful vignettes. Nowhere in the article is it noted that the epic was composed in a Turkic language (Kyrgyz) or that it is still considered by Kyrgyz speakers — on both sides of the border — to be the very incarnation of their identity as a nation.

Altaic Storytelling Quote of the Week: Chinafication of Our Country’s Islam

. . . the Chinese Islamic Association advocates the following: 1) That education about the Socialist Core Values must enter the mosque; 2) That the outstanding traditional culture of China [中华优秀传统文化] enter the mosque; 3) That the “Lessons on Muslim Patriotism” enter the mosque; 4) That religious rituals, culture, and architecture must embody Chinese characteristics, Chinese styles, and Chinese manners; 5) That the Islamic community will make the refutation of and resistance to religious extremism the focus of all scriptural [Koranic] education, purge themselves of heterodoxy while holding fast to orthodoxy, and effect a thorough reform to recover the original. 

(Rooted in the Fertile Soil of Chinese Civilization: Chinafication of Our Country’s Islam. Speech to the March 10, 2018 session of the CPPCC by Yang Faming, Chair of the Chinese Islamic Association. Translated by Max Oidtmann. Original Chinese speech has since been deleted from Xinhuanet.com)

Extract: Alat Asem’s Novel “Confessions of a Jade Lord” (时间悄悄的嘴脸)

An excerpt from the soon-to-be-published novel by Alat Asem,

Confessions of a Jade Lord

《时间悄悄的嘴脸》

Chapter 19

Rechristening a High-rise

In the midst of his hectic days as minor-character-cum-stagehand, Exet the Mouse’s magnificent new sobriquet — “Suet Exet” — fails to resonate. Those two sheep were indeed sacrificed in vain. Afterwards, he didn’t bother to keep his promise to invite the jade lords out to drink either; he embraced his bad luck. “There’s a history to your nickname,” says Eysa ASAP to console him, “and history cannot be rewritten.”

Eysa sets to work quickly seeking a middle-man to lobby for talks to buy all twelve stories of the high-rise that belongs to Big Stick Obul, who dug his first bucket of gold in a coal mine. In the end, it’s Silver-tongue Salam, endowed with the gift of gab that can entice buyer and seller to the negotiating table, who turns the trick.

Salam’s deal-closing skills were first practiced at the Saturday second-hand bike market. As dust danced in the square, he honed his persona and honeyed trap. With help from splendiferous Time, the money in his pocket prospered year after year, and nourished his heart.

After dining on handheld mutton at a scenic riverside venue, Eysa, Mouse, Obul and Salam address the thorny issue of price.

“Ahem,” coughs Salam before he begins.

Deal or no deal, mutual trust shall prevail.

Roasted, stewed or handheld, mutton remains meat all the same.

Heroes of the world, you have all come today!

The magnificent Monkey King is present,

And so is our Uyghur Wise Man, Ependim.

It is cool cash that drives human life.

Today’s chop suey is better than tomorrow’s fresh meat;

promises are no good until they are cooked in the pot.

Today’s victory is today’s Paradise!

The big item on today’s agenda is a high-rise built to last. The seller is a person, not a lord, and the buyer is no one’s servant. My mouth is neither friend nor enemy. It speaks for your mutual interests. Had I ever harbored selfish intentions or betrayed bias toward either party, my tongue could not have secured me this bowl of arbitrator’s rice over the last two decades. The truth behind this, I’m sure you all understand.

The building is new, constructed just five years ago. Buyer and seller both have things itching at their hearts. Each of you knows this. My mouth is a hand that can scratch that itch for you. I do not know the depth of the water, but my sincere hope is that both duck and goose may cross safely. I care not wherefrom my camel guests hail, but obtaining some of the peppercorns, black pepper and ginger root is my goal. ‘Feed your master’s donkeys well and receive a good tip’ is my motto.

Blessed is Eysa Xojayin, and so is our Big Stick Obul, a hero who wrestled his way out of a dark coal pit. Coal Mine Mogul, please quote a price.

The mine owner states his asking price, and the figure is fairly close to the one that Eysa has guessed beforehand. This gives him confidence in the eventual outcome.

Obul is keen to offload his high-rise. It’s a matter of money-laundering, actually. The proceeds from the mines don’t have eyes but they have lips, and he worries that sooner or later that lucre will land him in hot water. Once the building is sold, his mind would be at peace, his tongue confident, and henceforth he could hang out at his leisure.

In the six hours that ensue, Salam’s silver tongue binds the two wicked hearts ever tighter. Eventually the high-rise’s surname changes, and a sizable lot of moolah finds its way into Big Stick Obul’s bank account — an eight-digit sum, in fact. On the ATM card, the dancing digits sigh long and hard; in the freezing underground vault, the bills reminisce over their tainted but exhilarating past. [终]

[Translated by Bruce Humes and Jun Liu. For more information about Alat Asem, click here.]

Altaic Storytelling Quote of the Week: Translation and the Looking Glass

It [translating] teaches the writer how to write in a way that nothing else can because you are inside of something. You’re not outside of it anymore. One can read something so closely that it’s only by translating it that you really do feel you’ve gone through the looking glass, that you are on the other side and you’re in that other world. I would wish that pleasure and education and marveling — that sense of amazement — for any writer.

(Excerpted from Why Jhumpa Lahiri loves translating Italy’s ‘finest living writer’)

非漂 [Fēi Piāo] Quote of the Week: Patrice Nganang on African Writers’ Focus on Life Overseas

Ngum Ngafor: As an artist, you follow in the footsteps of writers like Bate Besong and Mongo Beti to critique political and social issues. How urgent is it for today’s Cameroonian creative to be society’s conscience?

Patrice Nganang: It is more than urgent, particularly because Africa has had a very long disconnect between its younger writers and the countries of their birth. The culture of [focusing on] US or Europe-based African writers who are trained in creative writing has effectively curtailed the politicisation of writers. And this at a moment, when battles are so urgent on the continent. Just look at the landscape of homophobia, tyranny and poverty! People are sold as slaves in front of our very eyes – in Africa! It is amazing to see how the continent has sunk to a level of sheer public criminality, while writers are most of the time busy writing about the plight of their lives in Western capitals and how cool they are. It is truly amazing to see the number of voices that are silenced on the continent, as writers talk about their travails in Western metropolises that were built by people who showed courage in adversity and sometimes even in wars. Some soul searching is necessary for African writers, particularly the younger ones.

(Excerpted from interview, Out of the Chamber of Death: Conversation with Patrice Nganang)

Xinjiang: Big Data, Wifi Sniffers & Big Brother

In China: Big Data Fuels Crackdown in Minority Region, Human Rights Watch reports on how hi-tech is being used to systematically monitor citizens’ behavior in Xinjiang, one of the PRC’s most multiethnic regions:

Since August 2016, the Xinjiang Bureau of Public Security has posted procurement notices confirming the establishment of the “Integrated Joint Operations Platform” (IJOP, 一体化联合作战平台), a system that receives data on individuals from many different sources. Kashgar Prefecture appears to be one of the first areas where the system is complete and in regular use.

These notices reveal that the IJOP gathers information from multiple sources or “sensors.” One source is CCTV cameras, some of which have facial recognition or infrared capabilities (giving them “night vision”). Some cameras are positioned in locations police consider sensitive: entertainment venues, supermarkets, schools, and homes of religious figures. Another source is “wifi sniffers,” which collect the unique identifying addresses of computers, smartphones, and other networked devices. The IJOP also receives information such as license plate numbers and citizen ID card numbers from some of the region’s countless security checkpoints and from “visitors’ management systems” in access-controlled communities. The vehicle checkpoints transmit information to IJOP, and “receive, in real time, predictive warnings pushed by the IJOP” so they can “identify targets… for checks and control.”

The IJOP also draws on existing information, such as one’s vehicle ownership, health, family planning, banking, and legal records, according to official reports. Police and local officials are also required to submit to IJOP information on any activity they deem “unusual” and anything “related to stability” they have spotted during home visits and policing. One interviewee said that possession of many books, for example, would be reported to IJOP, if there is no ready explanation, such as having teaching as one’s profession.

“Old Demons, New Deities”: Review of Collection of 21 Contemporary Tibetan Short Stories

In Off the Plateau, Lowell Cook reviews a new collection of 21 short stories penned in Tibetan, Chinese and English by Tibetan writers inside and outside the inauspiciously dubbed “TAR” — the Tibetan Administrative Region in the PRC.

Some of the stories “evoke how Tibet is not bound by a single language or region, and also exists abroad in exile,” notes Cook. “In Pema Bhum’s story ‘Tips,’ three Tibetan friends who have resettled in the United States reflect on their lives and on Tibetan issues over a smoke one sunny afternoon”:

We lost our country to the Chinese. Even here, even in America, we work our asses off for the Chinese. And the wages that we get for that, we spend on Chinese ass. We just can’t get away from the Chinese, can we?

非洲文学:中文译本 (African Writing in Chinese Translation)

非洲文学:120 中文译本

African Writing in Chinese Translation

(包含大陆、港台等版本)

最近更新:2018.4.17

  50 African Authors      120 Translated Works

本 “迷你数据库” 刚开始建设,绝对不算齐全,只供参阅。至今,原文多半是英文或法文的书籍。虽也有一些本来是用阿拉伯语写的 (例如纳吉布·马哈福兹的著作),因为我不会阿语,我

The latest novel from “African diaspora” writer Chimamanda Adichie to appear in Chinese

列的是英文的书名。当然,希望将来能包括其他本地语言,例如斯瓦希里、科薩語等。“年” 指的是译著出版年,而非原著作出版时间。欢迎留言!

Introduction to African Drama  

Introduction to African Epics 

  • 松迪亚塔》(鲍秀文 译, 2003 年)。介绍了松迪亚塔、盖西瑞的诗琴、姆比盖的传说、李昂戈·富莫的传说和姆温都史诗等五个史诗

Introduction to African Literature

 

Poetry Collections

  • No Serenity Here 《这里不平静》(冷霜、 席亚兵、 周伟驰、 杨铁军、 姜涛、 韩博、 余炀、 叶美、 张曙光、 丁丽英、 张伟栋、 雷武铃、成婴等译,  2010 年)

Short Story Collections

 

Listings by Author’s Surname

Leila Aboulela (阿布列拉; 阿鮑蕾拉; 阿布雷雅; 莉拉·阿鲍蕾拉 萊雅‧阿布雷雅)

Peter Abrahams (彼得·亚伯拉罕姆斯)

Chinua Achebe (钦努阿•阿契贝)

Chimamanda Ngozi Adichie (奇玛曼达·恩戈齐·阿迪奇埃)

  • Americanah美国佬》(2018 年)
  • Half of a Yellow Sun  《半轮黄日》(石平萍 译, 2010 年)
  • Purple Hibiscus 《紫木槿 (文静 译, 2017 年)
  • The Thing Around Your Neck 《绕颈之物》(文敏 译, 2013 年)
  • We Should All Be Feminists女性的权利》(2017 年)

José Eduardo Agualusa (裘瑟·阿古瓦盧薩; 若泽·爱德华多·阿瓜卢萨)

Ama Ata Aidoo (阿玛·阿塔·艾杜)

Uwem Akpan (乌文·阿克潘)

T. M. Aluko

Mariama Bâ (瑪莉亞瑪·芭)

A. Igoni Barrett  (A. 伊各尼·巴雷特)

Ishmael Beah (伊斯梅尔·比亚)

Tahar Ben Jelloun (塔哈尔·本·杰伦)

C

Joyce Chigiya (乔伊斯·齐基娅)

  • Lake Haven 海文湖》(姜涛 译, 2014 年)

J. M. Coetzee (J.M.库切)

  • Age of Iron铁器时代》(文敏 译, 2013 年)
  • Boyhood: Scenes from Provincial Life男孩》(文敏 译, 2013 年)
  • Childhood of Jesus 耶稣的童年》(文敏 译, 2013 年)
  • Diary of a Bad Year  凶年纪事》(文敏 译, 2009 年)
  • Disgrace   《》(张冲  译, 2010 年)
  • In the Heart of the Country内陆深处》(文敏 译, 2007 年)
  • Life & Times of Michael K迈克尔·K 的生活和时代》(文敏 译, 2004 年)
  • Summertime夏日》(文敏 译, 2010 年)
  • Waiting for the Barbarians  《等待野蛮人》(文敏 译, 2003 年)

[Read more…]

Borderland Fiction: “The Mongol Would-be Self-Immolator,” Excerpted from Guo Xuebo’s “Moŋgoliya”

Author Guo Xuebo (郭雪波), a Mongol who grew up speaking the language of his people in the Horchin Grasslands of Inner Mongolia where the novel is set.

Asia-Pacific Journal has published an excerpt I selected and translated from Guo Xuebo’s contemporary work, Moŋgoliya《蒙古里亚》:

Set in China’s 21st-century Inner Mongolia, the novel is a semi-autobiographical tale by Guo Xuebo, a Mongol who grew up speaking the language of his people. It comprises three distinct but intertwined narratives: a spiritual journey, in which the author — ostensibly the narrator — seeks his Shamanic roots, long obscured in post-1949, officially atheist China; vignettes from the Mongolian adventures of Henning Haslund-Christensen, born to a Danish missionary family in 1896, and real-life author of the anthropological masterpiece Men and Gods in Mongolia; and the tribulations of Teelee Yesu, a modern-day fictional Mongol herdsman, considered by many to be the village idiot, whose very survival is threatened by desertification and coal mine truckers running roughshod over his tiny plot of land.

The excerpt that follows craftily satirizes what might be dubbed “wéiwěn paranoia,” the mania around implementing the central government’s “stability maintenance” policy (维稳), and unexpectedly manages to touch on two taboo topics: the exploitation of traditional Mongolian pasture lands by ruthless coal mining firms, and self-immolation, a horrific yet galvanizing form of protest heretofore largely limited to regions inhabited by Tibetans.

To read the introduction and full excerpt, click here.