Showing posts with label translation. Show all posts
Showing posts with label translation. Show all posts

Friday, August 1, 2025

Ernesto Noboa y Caamaño : Four/Four: The Decapitated Generation : translated by Tristan Partridge

 

Four/Four: The Decapitated Generation

 

This series, posting monthly across four months, presents four poems by each of four Ecuadorian modernist poets known collectively as the ‘Decapitated Generation’ (la generación decapitada). That name, applied posthumously by essayists, references the fact that all four poets died young, by suicide. Together, their works reflect the social influence of a time of great change in Ecuador at the turn of the last century, as well as the literary influence of both Rubén Darío and the ‘cursed’ French poets (Rimbaud, Baudelaire, Verlaine). Translations are by the California-based writer Tristan Partridge.

The four central members of the Decapitated Generation are:
Medardo Ángel Silva (1898-1919); Humberto Fierro (1890-1929); Arturo Borja (1892-1912); Ernesto Noboa y Caamaño (1889- 1927). Their work is scarcely available in English. Born on the coast and not a member of the country’s elite, only Ángel Silva grappled directly with the racial, sexual, and class demands of a society keen to exclude him. Despite their differing backgrounds, however, all four poets share an acute focus on despair and absurdity, each offering their own perspectives on beauty, loss, creativity, and death.

 

 

Longing   

Oh! Unfathomable pain, desolate bitterness
not even finding a lover’s gift along my path,
and feeling, at the start of each difficult day,
like I have a pensioner’s brain and a child’s heart!

And our hope has been crushed
by the
pitiless wrath of heaven!
And this pain of feeling a coward in the face of life,
of jettisoning all noble desire..!

Oh blessed, indeed, are those who are oblivious;
if it’s time to laugh, they laugh, if it’s time to cry, they cry
living the simplicity of blissful ignorance!

I long for a life where I commit to my joy and my despair,
to live out the sadness of each and every day,
as if my soul had returned to infancy!

 

 

Anhelo

 

¡Oh dolor insondable, desolada amargura
de no hallar en la senda ni la flor de un cariño,
y sentirse, al comienzo de la jornada dura,
con cerebro de viejo y corazón de niño!

¡Y que nuestra esperanza haya sido vencida
por la implacable hostilidad del cielo!
Y el dolor de sentirse cobarde ante la vida,
y la renunciación de todo noble anhelo...!

¡Oh bienaventurados, en verdad, los que ignoran;
y si es de reír, ríen, y si es de llorar, lloran
con la simplicidad de su santa ignorancia!

¡Solo anhelo ser siempre en mis dichas y males,
y vivir la tristeza de los días iguales,
como si el alma hubiera retornado a la infancia!

 

 

The Danaïdes    

Amid the scent of women’s flesh,
the cursed woes of the condemned,
a yawn of light from the firmament
lit a miracle of silhouettes.

Struck again and again with steel
from the ship’s bow, along unknown shores,
the shuddering horde has to hear
every dire snarl of
Cerberus.

Now a demonic deputy,
from the top of a steep mountain,
Triptolemus ruled over the rites and punishments;

then from the fen shores of Acheron,
in a gray blur, at the sound of an oar,
Charon’s boat drifted on.

 

 

Las danaides

Hubo aroma de carnes femeniles,                  
ayes e imprecaciones de tormento,                 
y un bostezo de luz del firmamento               
iluminó un milagro de
perfiles.

Golpeó con ruido isócrono el acero
de una prora en la riba inconocida,                 
y escuchó la legión estremecida           
el trágico ladrar de Cancerbero.            

Con atributos de Censor supremo,                
desde la cima de un abrupto monte,
dictaminó el castigo Triptolemo;

mientras sobre el fangal del Aqueronte,         
en un esfume gris, al son del remo,                
se alejaba la barca de Caronte.

 

 

Prayer    

A depthless hunger I strive to sate,
a thirst the soul tries in vain to slake,
there’s nothing that eases the emptiness of dreaming,
there’s nothing that relieves my thirst for affection!

Mighty Lord! You who own
all our sorrows and joys,
you, the culmination of your own divine dream
of love, hope, mercy, and kindness;

you who keep vigil over everything, exist in everything,
can do everything and know everything,
deliver us from neglect and from evil,

relieve the anguish of my grim days,
and give me the humble gift of some soft lips,
fair hands and sad eyes!

 

 

Plegaria      

Un hambre infinita que en saciar me empeño,                   
una sed que el alma mitigar procura,                       
¡sin que nada calme mis hambres de ensueño,                   
sin que nada alivie mi sed de ternura!    

¡Señor poderoso! Tú que eres el dueño
de nuestras tristezas y nuestra ventura,                    
tú que coronaste tu divino sueño                  
de amor, de esperanza, piedad y dulzura;                             

tú que en todo velas y que en todo existes,                        
que todo lo puedes y todo lo sabes,
que en el abandono y el mal nos asistes,                    

alivia la angustia de mis horas graves,                      
¡hazme el don humilde de unos labios suaves,                   
unas manos buenas y unos ojos tristes!

 

 

Downpour    

A glacial afternoon of rain and monotony.
You, behind the glass in a florid tower,
with a castaway gaze in the gray distance
slowly stripping away the whorl of my heart.

The withered petals twist down… Boredom, melancholy,
disenchantment… trembling as they fall, repeating,
and your uncertain gaze, the grim shadow of a bird,
swoops down across the ruins of yesterday.

The rain sings its accord. Under the withered afternoon
your last dream dies like a flower in agony
and, meanwhile, in the distance a sacred litany

in twilight church bell voices
you pray
Verlaine’s disconsolate prayer:
just as it rains in the streets, so it pours in my heart.

 

 

Llueve 

Tarde glacial de lluvia y de monotonía.                    
Tú, tras de los cristales del florido balcón,                         
con la mirada náufraga en la gris lejanía                   
vas deshojando lentamente el corazón.                     

Ruedan mustios los pétalos... Tedio, melancolía,      
desencanto... te dicen trémulos al caer,
y tu incierta mirada, como una ave sombría,
abate el vuelo sobre las ruinas del ayer.

Canta la lluvia armónica. Bajo la tarde mustia
muere tu postrer sueño como una flor de angustia,
y, en tanto que, a lo lejos preludia la oración   

sagrada del crepúsculo la voz de una campana,
tú rezas la doliente letanía verleniana:
como llueve en las calles, en mi corazón.        

 

 

 

 

Ernesto Noboa y Caamaño (1889 - 1927; Quito, Ecuador). Noboa was an established presence in Ecuador’s literary world, though he only published one book of poetry, “Romanza de las Horas” (Romance of the Hours), in 1922. At the time of his death, he was said to be working on a second poetry collection, “La sombra de las alas” (The Wings’ Shadow), which remained unfinished. Noboa died aged 38 in Quito in 1927, reportedly of an overdose.

image source:
https://commons.wikimedia.org/wiki/File:Ernestonoboaycaama%C3%B1o.jpg

 

 

 

 

Tristan Partridge is a writer and artist originally from West Yorkshire, now living in Santa Barbara, California. With a background in social and visual anthropology, and drawing on extensive fieldwork in Ecuador, Tristan’s writing and documentary work address how people engage in diverse struggles to maintain connectedness. Working across disciplines, Tristan has published poetry (Ritual Gratitude), photography (Mingas+Solidarity), text scores (A Year of Deep Listening), and books of critical theory (Burning Diagrams in Anthropology). Tristan also writes for English- and Spanish-language media on issues of Indigenous rights and environmental justice.

 

Saturday, July 5, 2025

Jérôme Melançon : Je ne ferai pas de casse-tête de dauphin, by Cherry Blue

Je ne ferai pas de casse-tête de dauphin, Cherry Blue
Bouc Productions, 2025

 

  

Cherry Blue writes from a distance. The distance anxiety creates with a surrounding world that lies outside of any control. The distance that separates one woman from those who seek success and maternity. The distance between a sex worker, her clients, and the alienating atmosphere of the strip club. The distance a person who has created intricate relationships with people who come from a variety of trajectories establishes from her conservative family.

These instances of distance are not due to a lack of understanding or connection. They emerge from the speaker’s awareness of her own situation and an assumed and accepted lack of adherence to expectations. And they might act as a bulwark against the onslaught of small destructions and crimes against humanity Cherry Blue mentions in her poems. They make it possible for the poems to be a response and protect the subjected self. The poems then act as a space away from anxiety, in the eye of its storm rather than at a distance:

only at the strip club am I anxiety-proof, I know I’m protected by homonyms and the search for incantations, the indifference toward customers attenuates the heaviness of social circuses, the dissolved voice no longer counts

je ne suis imperméable à l’angoisse qu’au strip club, je me sais protégée par les homonymes et la quête incantatoire, l’indifférence envers les clients atténue la lourdeur des cirques sociaux, la voix dissoute ne compte plus (37)

 

The title of Blue's collection Je ne ferai pas de casse-tête de dauphin ("I will not be doing dolphin puzzles") refers to a form of advice that is out of phase with reality, in lieu of therapy for anxiety. It also refers more generally and less explicitly – but increasingly clearly as the collection progresses – to the strong desire within society to avoid change, to deeper social anxieties leading repetition to drive social and species reproduction. In such a setting, repetition is not a personal maladapted strategy, but a feature of the system; Cherry Blue helps us see where it is located. The issue, for her, is to exit this urge for repetition and remain ourselves as we undergo vast technological and (anti-)democratic changes: “when forces crush the metals / can we pretend to be our own disguise?” ("quand les forces broient les métaux / peut-on se déguiser en soi-même?," 56)

Her tone varies as it moves between wonder, indignation, irony, confession (“I don’t just like irony I also like confessions,” she writes; "je n'aime pas que l'ironie j'aime aussi les confessions," 41) and she herself shifts between surrealism and an extreme, tired realism. The book itself allows for variation through the use of pictures (the author also being a photographer), mostly but not solely in black and white. These in turn allow for text to find other forms by being superimposed and forming other motifs, and by being inserted through text boxes that seem to illustrate the pictures. The softness of these pictures, through blur and a form of fogginess, makes the text sharper and incisive even as the words tend toward casualness and everyday speech; the difficulty of holding on to their pictorial components adds to the sense of flow and slow chaos at the heart of the text. And so we read, opposite a full-page picture featuring a nude figure, gentle and long against broken, sharp rock and a jagged horizon: “the rope gains density / the rope creates shapes in space // beauty is a little tiny armchair” (la corde se densifie / la corde crée des formes dans l’espace // la beauté est un tout petit fauteuil, 55)

In its exploration and multi-faceted originality, this collection is held together by desire: a desire for a productive destruction; a desire for a rudimentary form of patience in the face of the compulsion to renounce ourselves and simply give up. The two are inseparable and through them, the whole points us toward a stern form of hope.

 

 

 

 

 

Jérôme Melançon writes and teaches and writes and lives in oskana kâ-asastêki / Regina, SK. His third chapbook, Bridges Under the Water (2023), is not-so-newly out with above/ground press. It follows Tomorrow’s Going to Be Bright (2022) and Coup (2020), as well as his most recent poetry collection, En d’sous d’la langue (Prise de parole, 2021). He has also published two books of poetry with Éditions des Plaines, De perdre tes pas (2011) and Quelques pas quelque part (2016), as well as one book of philosophy, La politique dans l’adversité (Metispresses, 2018). He has edited books and journal issues, and keeps publishing academic articles that sometimes have to do with some of this. He’s on various social media under variations of @lethejerome, notably at bsky.social.

Wednesday, July 2, 2025

Arturo Borja : Four/Four: The Decapitated Generation : translated by Tristan Partridge

 

Four/Four: The Decapitated Generation

 

This series, posting monthly across four months, presents four poems by each of four Ecuadorian modernist poets known collectively as the ‘Decapitated Generation’ (la generación decapitada). That name, applied posthumously by essayists, references the fact that all four poets died young, by suicide. Together, their works reflect the social influence of a time of great change in Ecuador at the turn of the last century, as well as the literary influence of both Rubén Darío and the ‘cursed’ French poets (Rimbaud, Baudelaire, Verlaine). Translations are by the California-based writer Tristan Partridge.

The four central members of the Decapitated Generation are:
Medardo Ángel Silva (1898-1919); Humberto Fierro (1890-1929); Arturo Borja (1892-1912); Ernesto Noboa y Caamaño (1889- 1927). Their work is scarcely available in English. Born on the coast and not a member of the country’s elite, only Ángel Silva grappled directly with the racial, sexual, and class demands of a society keen to exclude him. Despite their differing backgrounds, however, all four poets share an acute focus on despair and absurdity, each offering their own perspectives on beauty, loss, creativity, and death.



Two journeys

Month of Joy. Brought in on a breeze
of melody and sensation;
the wild finery of butterflies,
the purity of fire, the grandeur of the sea;
and those tears
that flow without sorrow,
Youth!

Month of Sadness. A skull
with mystery in its gaze;
the monotony of deserts,
the swift decay of smoke, sorry to arrive;
and that smile
that feels no joy,
Old age!

 

 

Dos viajes

Mes de alegría. Brisas de aromas
y melodías tuvo al llegar;
galas variadas las mariposas,
pureza el fuego, grandeza el mar;
y esas lágrimas
que no son tristes,
¡la mocedad!

Mes de tristeza. La calavera
tuvo el misterio en su mirar;
monotonía los arenales,
fin presto el humo, pena el llegar;
y esa sonrisa
que no es alegre,
¡la ancianidad!

 

 

C. Chaminade

A trembling spiderweb thread
under the pale kiss of the moon.
An autumn rose, an iris, a
rose silently losing its petals.

The passionate and painful
complaint of Pierrot begging.
The grim
death march that Fortune
sings with cursory neglect.

The soft serenades of women singing. Tender,
soothing serenades beneath
a canopy of Arabian lace.
(...)

 

 

C. Chaminade

Una tela de araña temblorosa
bajo el pálido beso de la luna.
Una rosa otoñal, un lirio, una
rosa que se deshoja silenciosa.

La queja apasionada y dolorosa
de Pierrot que suplica. La importuna
serenata fatal que la Fortuna
va cantando fugaz y veleidosa.

Ronda armoniosa de mujeres. Ronda
acariciante y apacible bajo
el arábigo encaje de la fronda.
(...)

 

 

A Vessel For Tears

The sorrow… The melancholy…
The evening, sinister and dismal…
The rain, untold and relentless...
The sorrow… The melancholy…
A life so gray, so sordid.

Life, life, life!
The black hidden misery
gnawing at us without mercy
and youth, wretched and lost,
even youth has lost its heart.

Why do I have, Lord, this sorrow
being as young as I am?
I have already fulfilled what your law commands:
Even what I do not have, I give…

 

 

Vas Lacrimae

La pena… La melancolía…
La tarde siniestra y sombría…
La lluvia implacable y sin fin…
La pena… La melancolía…
La vida tan gris y tan ruin.

¡La vida, la vida, la vida!
La negra miseria escondida
royéndonos sin compasión
y la pobre juventud perdida
que ha perdido hasta su corazón.

¿Por qué tengo, Señor, esta pena
siendo tan joven como soy?
Ya cumplí lo que tu ley ordena:
hasta lo que no tengo, lo doy…

 

 

For me your memory   

For me your memory today is like a shadow
of the ghost we blessed with adoration…
I was good to you.
Your disdain does not surprise me,
you owe me nothing, I blame you for nothing.

I was good to you like a flower. One day
you ripped me up by the roots from a garden of dreams;
gifting the world the scent of pure sadness,
leaving the world unharmed you left me…

I blame you for nothing, except perhaps my sorrow,
this ceaseless sorrow that takes my life,
that casts me as a dying man praying
to the Virgin, begging her for a cure.

 

 

Para mí tu recuerdo      

Para mí tu recuerdo es hoy como una sombra
del fantasma que dimos el nombre de adorada…
Yo fui bueno contigo. Tu desdén no me asombra,
pues no me debes nada, ni te reprocho nada.

Yo fui bueno contigo como una flor. Un día
del jardín en que solo soñaba me arrancaste;
te di todo el perfume de mi melancolía,
y como quien no hiciera ningún mal me dejaste…

No te reprocho nada, o a lo más mi tristeza,
esta tristeza enorme que me quita la vida,
que me asemeja a un pobre moribundo que reza
a la Virgen pidiendo que le cure la herida.

 

 

 

Arturo Borja (1892 - 1912; Quito, Ecuador). Despite being limited in volume, Borja’s literary work has established him as a key figure in Ecuadorian Modernist poetry. At age fifteen, seeking treatment for an eye injury, Borja traveled with his uncle to Paris, where he immersed himself in the city’s literary culture. In 1910, he published a Spanish translation of “Les Chants de Maldoror” (The Songs of Maldoror) by the Comte de Lautréamont in the literary magazine Letras. Borja is best known for his collection of 28 poems, “La flauta de ónix” (The onyx flute), which was published posthumously in 1920. Borja died aged 20 of a morphine overdose in 1912.

image source:
https://commons.wikimedia.org/wiki/File:Arturo_Borja_P%C3%A9rez,_fotograf%C3%ADa.jpg

Tristan Partridge is a writer and artist originally from West Yorkshire, now living in Santa Barbara, California. With a background in social and visual anthropology, and drawing on extensive fieldwork in Ecuador, Tristan’s writing and documentary work address how people engage in diverse struggles to maintain connectedness. Working across disciplines, Tristan has published poetry (Ritual Gratitude), photography (Mingas+Solidarity), text scores (A Year of Deep Listening), and books of critical theory (Burning Diagrams in Anthropology). Tristan also writes for English- and Spanish-language media on issues of Indigenous rights and environmental justice.

 

most popular posts