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Umm...
Umm...
Wow.
Para evitar nuevos asedios, Dionisio hizo fortificar la meseta de las Epípolas, y también reforzó las murallas de la isla de Ortigia, donde se construyó un castillo casi tan inexpugnable como el de Sauron en Mordor. (p. 458)
These principles are as follows:
1) The use of racial slurs in public discourse is utterly unacceptable, whether as an insult, a provocation, or an attempt at humor. This includes both explicit use of slurs and referencing them via acronyms.
2) Any declaration of a marginalized identity in public is not a fit subject for mockery, contempt, or attack. Stating what, and who, you are is not “card playing.” It is a statement of pride. It is also a statement of fact that often must be made because it has bearing on discussions of race, gender, and social justice.
3) Expressing contempt for ongoing racial and gender discourse is unacceptable. Although particular discussions may become heated or unpleasant, discourse on racism and sexism is an essential part of antiracism and feminist activism and must be respected as such. There is no hard line between discourse and action in activism; contempt of the one too often leads to contempt of the whole.
The Carl Brandon Society assumes in this letter that everyone reading it shares the common goal of racial and gender equity, and general social justice, in all our communities. We hope for a quick end to arguments over whether or not unacceptable forms of debate should be allowable. These arguments obstruct the process of seeking justice for all.
Sincerely,
The Carl Brandon Society
"With fantasy?" questioned Esther. "What is a fantasy? The same as an illusion?""Not precisely. Fantasy is something that exists, but to many it seems that it doesn't. With illusion occurs the opposite, it is something that doesn't exist, but many believe that it does," answered Dragor in detail.
I have already reviewed at length the first two volumes of this US/UK omnibus (The Shadow of the Torturer and The Claw of the Conciliator), but for this series of short commentaries on the Gollancz Fantasy Masterworks series, I thought I'd focus a bit on a few minor points of interest to myself. In particular, I want to focus more on the ways that Wolfe's first two volumes appear to be influenced by the blind Argentine author/poet, Jorge Luis Borges, whose motifs have been cropping up lately in several authors' fictions that I've been reading.
Serviss, editor of Collier's Popular Science Library and author of texts on astronomy, conceives of the solar system largely as a series of sites for colonization: the diamonds of the Moon and the gold of a large Martian-occupied asteroid need to be seized and secured for American use. Once the initial engagement with the defences of Mars is played out, the text abandons mechanical display for a melodrama plot that - as with the boy-inventor tales - concerns race. The decadent Martian emperors are soothed by the music of a captured human woman; it transpires she is a descendant of ancient Aryans, used for centuries by Martians as slave labour. The nubile Aryan beauty is rescued and avenged by the American warrior throwback, Colonel Smith. Their final embrace allows Serviss to conclude the book: 'And thus was united, for all future time, the first stem of the Aryan race, which had been long lost, but not destroyed, with the latest offspring of that great family' (186). Edison and indeed the Mars setting are almost abandoned in these closing chapters. Yet it is the vehicle of American technical prowess that constitutes the ground on which the great fantasy of reunification of the white race - as propounded in the 1890s by imperialists like Cecil Rhodes - takes place under American not British command. (pp. 57-58).
Hell was full of the souls of children. They were made to sing merry school songs, chained to desks. They were drilled by tormenting demons in gray clothes with spectacles and fangs and rulers that beat wrists until hands dropped off.There was a race of dwarves in Hell. They wore black leather harnesses, just like in certain L.A. bars. They had interesting deformities that took the better part of a day to create in makeup, and they flayed people alive. They sang and danced as they worked, like a Disney movie played backward. At the climax, Hell was harrowed by a visiting priest, and Mortimer escaped in a blaze of fire, out into the real world, an eternal spirit, to kill again and again in a chain of sequels. Mort was the wounded spirit of the eternal hatred of children. (p. 284)
"Man," he said, then left a long pause, letting scorn build up in the cave like the venom in his breath. "I can see you understand them. Counters, measurers, theory-makers.The above quote, where a dragon is conversing with the young monster Grendel about the delusions of Men, serves to represent a good portion of what John Gardner's short 1971 novel, Grendel, purports to cover. Told in a first-person point of view, this novel plays off of the events of the epic poem Beowulf in such a way as to create a story that has a deep resonance beyond that related to the poem itself.
All pigs eat cheese.
Old Snaggle is a pig.
If Snaggle is sick and refuses to eat, try cheese.
Games, games, games!" He snorted fire. "They only think they think. No total vision, total system, merely shemes with a vague family resemblance, no more identity than bridges and, say, spiderwebs. But they rush across chasms on spiderwebs, and sometimes they make it, and that, they think, settles that! I could tell you a thousand tiresome stories of their absurdity. They'd map out roads through Hell with their crackpot theories, their here-to-the-moon-and-back lists of paltry facts. Insanity - the simplest insanity ever devised! Simple facts in isolation, and facts to connect them - ands and buts - are the sine qua non of all their glorious achievement. But there are no such facts. Connectedness is the essence of everything. It doesn't stop them, of course. They build the whole world out of teeth deprived of bodies to chew or be chewed on.
"They sense that, of course, from time to time; have uneasy feelings that all they live by is nonsense. They have dim apprehensions that such propositions as 'God does not exist' are somewhat dubious at least in comparison with statements like 'All carnivorous cows eat meat.' That's where the Shaper saves them. Provides an illusion of reality - puts together all their facts with a gluey whine of connectedness. Mere tripe, believe me. Mere sleight-of-wits. He knows no more than they do about total reality - less, if anything: works with the same old clutter of atoms, the givens of his time and place and tongue. But he spins it all together with harp runs and hoots, and they think what they think is alive, think Heaven loves them. It keeps them going - for what that's worth. As for myself, I can hardly bear to look." (pp. 65-66)
Escribir es traducir. Siempre lo será. Incluso cuando estamos utilizando nuestra propia lengua. Transportamos lo que vemos y lo que sentimos (suponiendo que el ver y el sentir, como en general los entendemos, sean algo más que las palabras con las que nos va siendo relativamente posible expresar lo visto y lo sentido…) a un código convencional de signos, la escritura, y dejamos a las circunstancias y a las casualidades de la comunicación la responsabilidad de hacer llegar hasta la inteligencia del lector, no la integridad de la experiencia que nos propusimos transmitir (inevitablemente parcelada en cuanto a la realidad de que se había alimentado), sino al menos una sombra de lo que en el fondo de nuestro espíritu sabemos que es intraducible, por ejemplo, la emoción pura de un encuentro, el deslumbramiento de una descubierta, ese instante fugaz de silencio anterior a la palabra que se quedará en la memoria como el resto de un sueño que el tiempo no borrará por completo.
El trabajo de quien traduce consistirá, por tanto, en pasar a otro idioma (en principio, al propio) lo que en la obra y en el idioma original y había sido ya “traducción”, es decir, una determinada percepción de una realidad social, histórica, ideológica y cultural que no es la del traductor, substanciada, esa percepción, en un entramado lingüístico y semántico que tampoco es el suyo. El texto original representa únicamente una de las “traducciones” posibles de la experiencia de la realidad del autor, estando el traductor obligado a convertir el “texto-traducción” en “traducción-texto”, inevitablemente ambivalente, porque, después de haber comenzado captando la experiencia de la realidad objeto de su atención, el traductor tiene que realizar el trabajo mayor de transportarla intacta al entramado lingüístico y semántico de la realidad (otra) para la que tiene el encargo de traducir, respetando, al mismo tiempo, el lugar de donde vino y el lugar hacia donde va. Para el traductor, el instante del silencio anterior a la palabra es pues como el umbral de un movimiento “alquímico” en que lo que es necesita transformarse en otra cosa para continuar siendo lo que había sido. El diálogo entre el autor y el traductor, en la relación entre el texto que es y el texto que será, no es solo entre dos personalidades particulares que han de completarse, es sobre todo un encuentro entre dos culturas colectivas que deben reconocerse.
And now for the translation that talks about "translation":
To write is to translate. It always will be. Even when we are using our own language. We transport what we see and feel (supposing that "see" and "feel," as we understand them in general, are something more than words which to us it's relatively possible to express what is "seen" and felt"...) to a conventional code of signs, writing, and we leave to circumstances and to the casualities of communication the responsibility of having it reach the intelligence of the reader, not the integrity of the experience which we propose to transmit (inevitably parceled in as much the reality from which it had fed), instead to the least a shadow from which in the depths of our spirit we know is untranslatable, for example, the pure emotion of an encounter, the bedazzlement of a discovery, that fleeing instant of silence before the word which will remain in memory like the rest of a dream which time will not erase completely.
The job work of a translator will consist, of course, in passing to another language (in the beginning, one's own) that which in the work and in the original language already had been a "translation," to whit, a certain perception of a social, historical, ideological, and cultural reality which is not the translator's, substantiates that perception, in neither a linguistic nor semantic framework which is his own. The original text represents uniquely one os the possible "translations" of the author's reality, being that the translator is obliged to covert the "text-translation" into "translation-text," inevitably ambivalent, because, after having commenced capturing the experience of the reality which is the object of his attention, the translator has to accomplish the greater labor of transporting it intact to the linguistic and semantic framework of reality (other) for which he has the burden of translating, respecting, at the same time the place where it came from and the place to where it's going. For the translator, the instant of silence before the word is well like the shadow of an "alchemical" moment in which that which is needs to transform itself into another thing in order to continue being what it had been. The dialogue between author and translator in the relationship between the text what is and the text what will be is not only between two particular personalities that have to complete it, it is above all an encounter between two collective cultures which ought to recognize it.
In this piece, Saramago notes that the very fact of writing is a form of translation. One cannot render exactly feelings such as uncovering of a mystery or a fortuitious encounter with a dear friend. A writer has to pick and choose from commonly-accepted verbal codes those sounds that emulate to some degree the breadth and depth of emotion. Writers seek to approximate the pure emotions that we experience on a regular basis. But it is but a translation, a carrying over from one, personal idiom/form into another. Inevitably, there is something lost when thoughts and feelings are "translated" into the written medium, with a greater risk of misunderstandings and mistranslations taking place as the medium of communication moves from the personal and transcendent to something that has to be altered in order for it to be processed by others.
Interesting thoughts, to say the least. Sadly, my own "translation" barely covers more than the merest hints of what Saramago says in full. Hopefully, my full, formal translation later will help fill in the blanks.
Conan went up the stairs and halted at the door he knew well of old. It was fastened within, but his blade passed between the door and the jamb and lifted the bar. he stepped inside, closing the door after him, and faced the girl who had betrayed him to the police.The wench was sitting cross-legged in her shift on her unkempt bed. She turned white and stared at him as if at a ghost. She had heard the cry from the stairs, and she saw the red stain on the poniard in his hand. But she was too filled with terror on her own account to waste any time lamenting the evident fate of her lover. She began to beg for her life, almost incoherent with terror. Conan did not reply; he merely stood and glared at her with his burning eyes, testing the edge of his poniard with a calloused thumb.At last he crossed the chamber, while she cowered back against the wall, sobbing frantic pleas for mercy. Grasping her yellow locks with no gentle hand, he dragged her off the bed. Thrusting his blade back in its sheath, he tucked his squirming captive under his left arm, and strode to the window. Like most houses of that type, a ledge encircled each story, caused by the continuance of the window-ledges. Conan kicked the window open and stepped out on that narrow band. If any had been near or awake, they would have witnessed the bizarre sight of a man moving carefully along the ledge, carrying a kicking, half-naked wench under his arm. They would have been no more puzzled than the girl.Reaching the spot he sought, Conan halted, gripping the wall with his free hand. Inside the building rose a sudden clamor, showing that the body had at last been discovered. His captive whimpered and twisted, renewing her importunities. Conan glanced down into the muck and slime of the alleys below; he listened briefly to the clamor inside and the pleas of the wench; then he dropped her with great accuracy into a cesspool. He enjoyed her kickings and flounderings and the concentrated venom of her profanity for a few seconds, and even alloed himself a low rumble of laughter. Then he lifted his head, listened to the growing tumult within the building and decided it was time for him to kill Nabonidus. (pp. 83-84)
Sophie spoke of her need for independence, of Rudi's family plans, the touch of her fiancé's buttocks above the breeches, of how she imagined sexual life with him, of the most bent penises that she had seen, of the curiosity which she felt in regards to semen, of her menstrual problems. And following that, bizaarely, she spoke of Kant. According to Kant, said Sophie, to kill a bastard son is less grave than infidelity...
Kant and menstruation, thought Hans, why not?
Un viajero enigmático. Una ciudad en forma de laberinto de la que parece imposible salir. Cuando el viajero está a punto de marcharse, un insólito personaje lo detiene, cambiando para siempre su destino. Lo demás será amor y literatura: un amor memorable, que agitará por igual camas y libros; y un mundo imaginario que condensará, a pequeña escala, los conflictos de la Europa moderna.And now, in better English than the one found in Amazon's Product Description:
El viajero del siglo propone un ambicioso experimento literario: leer el siglo XIX con la mirada del XXI. Un diálogo entre la gran novela clásica y las narrativas de vanguardia. Un puente entre la historia y los debates de nuestro presente global: la extranjería, el multiculturalismo y los nacionalismos, la emancipación de la mujer.
Andrés Neuman despliega un mosaico cultural al servicio de un intenso argumento, pleno de intrigas, humor y personajes emocionantes, con un estilo rompedor que ofrece a estas cuestiones un sorprendente cauce.
From this blurb and the first 40 pages that I read tonight, this is shaping up to be another winner for the Premio Alfaguara. I have read all 13 of the books awarded this prize since 1998 and each and every one of them were memorable in their own ways. Also, quite a few of the winning novels share traits with English-language speculative fiction; those who can understand the blurb above will note a few of those on display there.
An enigmatic traveler. A city in the form of a labyrinth from which it seems impossible to depart. When the traveler is about to leave, an unusual person detains him, changing forever his destiny. What follows after will be love and literature: a memorable love, which will shake equally both beds and books; and an imaginary world which will condense, in small scale, the conflicts of modern Europe.
El viajero del siglo proposes an ambitious literary experiment: to read the 19th century with the eyes of the 21st. A dialogue between the classic great novel and avant-garde narratives. A bridge between history and the debates of our global present: foreignness, multiculturalism and the [various] nationalisms, women's liberation.
András Neuman displays a cultural mosaic in service to an intense argument, full of intrigue, humor, and emotional characters, with a groundbreaking style which offers to these questions a surprising course.
That day Pwyll, Prince of Dyved, who thought he was going out to hunt, was in reality going out to be hunted, and by no beast or man of earth. (p. 15)