Ouyang Jianghe’s poetry presents to any translator the difficult decision of whether or not to pursue his work as a language artifact to be translated as close to literally as possible, or whether to amplify its implicit beliefs, and its abstractions — through a historical lens, or otherwise. But since he is said by translator Austin Woerner to be known as the “most hermetic of the Chinese hermetic poets,” we can expect a pronounced “cryptic language” that doesn’t easily yield access to, as Woerner describes it, “the poem’s mystery.” In such a case, translating in a straightforward manner may be an unproductive task. So, in Woerner’s case, he decides to “show only enough [of the original] to tempt the imagination, inviting the reader to see in it what she wishes,” using the poem as “a tool for contemplation, a mandala or maze among whose many turnings the reader can pick her own path” (23).
[I]f there are strong ambiguities in the original poem, there’s no need to select only one possible sense and then translate that: instead, translate one ambiguity into another! Don’t try to solve the problem: translate it! — J. H. Prynne
Last week I was walking through the UC Berkeley campus with a friend who is a birth/care worker. We were on our way to hear Bernadette Mayer read — “our grand-auntie,” we said. We were talking about aspirations, the work my friend aspires to most, and my friend was speaking about helping women decide when and how they want to give birth. She was telling me about all sorts of care methods that I, at thirty years old, knew nothing about.
To understand a poet’s work it is necessary to understand a poet’s life; this is particularly the case with poet George Oppen, whose work, in Michael Heller’s estimation, frequently demonstrates “an urge toward psychic depths” and “take[s] account of contingency, of the life that impinges on us, whether it involves meeting other poets, car wrecks” — referring to Oppen’s poem “Route” (1968) — “or the wrecks of the self and world.”
The title of Morning Ritual superimposes the divine and the mundane: one thinks simultaneously of a prayer to greet the sunrise and of brushing one’s teeth. In this book, however, Rogal is firmly rooted in the quotidian: it’s toothbrushing that she’s interested in, and she resists the urge to give daily “rituals” like this more than their usual significance. What she shows us by doing so is that their usual significance, though minor, is nonetheless an essential part of the tapestry of our experience and worth exploring.
“It’s / true enough that we’ve fallen between / two generations — one drunk, the other / stoned,” Keith Waldrop writes in an early poem addressed to his wife, poet and translator Rosmarie Waldrop. It’s easy to imagine that Waldrop, born in 1932, is thinking of the “liquor and analysis” (43) that marked the lives of some of his lionized predecessors, such as Berryman and Lowell, and of the intoxicating, telling wit that can mark their work.