Dieter Riemenschneider

Dancing on ropes with fetter’d legs

The Ka Mate Ka Ora translation issue

Jack Ross

Campana to Montale — photograph by Michael Dean / cover design by James Fryer

I went to an interesting paper at the Literature and Translation conference in Melbourne last year. The presenter was attempting to contrast two English versions of Rilke’s Sonnete an Orpheus, by (respectively) Don Paterson and Stephen Cohn, in terms of Dryden’s famous triad of metaphrase, paraphrase and imitation.

All Translation, I suppose, may be reduced to these three heads:

First, that of Metaphrase, or turning an Author Word by Word, and Line by Line, from one Language into another. ...

The second way is that of Paraphrase, or Translation with Latitude, where the Author is kept in view by the Translator, so as never to be lost, but his words are not so strictly follow’d as his sense; and that too is admitted to be amplified, but not alter’d. …

The Third way is that of Imitation, where the Translator (if now he has not lost that Name) assumes the liberty, not only to vary from the words and sence, but to forsake them both as he sees occasion; and taking only some general hints from the Original, to run division on the Ground-work, as he pleases. …

Recently in Jacket2

Near/Miss launches

Charles Bernstein

New from University of Chicago Press: paper, cloth, e-book
Audible.com has also published an audiobook of my reading of the full work.

What happened to you?: On what is lost and what is possible in exile

An Interview with Sheila Black

Jessica Suzanne Stokes

Sheila Black, a woman with dark hair and a black top smiles at the camera

In the poem, “What You Mourn,” Sheila Black twists the notion of disability as loss: the assumption that all disabled people were once nondisabled and watched their ability slip away. This assumption is found within questions often asked of disabled people such as: “What happened to you?”

Crippled they called us when I was young
later the word was disabled and then differently abled,
but those were all names given by outsiders,
none of whom could imagine
that the crooked body they spoke of,
the body, which made walking difficult
and running practically impossible,
except as a kind of dance, a sideways looping
like someone about to fall
headlong down and hug the earth, that body
they tried so hard to fix, straighten was simply mine[1]

Review of Ahmad Almallah, 'Bitter English' (Chicago, 2019)

Al Filreis

Review of Ahmad Almallah, Bitter English (Chicago: University of Chicago Press, 2019), 87 pp.

He stumbles as he says pretty much anything to himself — always while successfully conveying such stumbling to us. He feels that he owes everything to one place but knows that that place is “not here” - not the here of the place where he writes, not even the new “here”-ness the poem makes. How can a poet occupying the space of a page, the classic “here” where even a lost poet can call home, be alienated even from that “here”? The typical poetic existential “here I am” becomes a matter, always, of forgetting and remembering both. (It’s significant that one of the muses here is the poet’s mother, she who suffers from memory loss.)

Review of Ahmad Almallah, Bitter English (Chicago: University of Chicago Press, 2019), 87 pp.

Note: This review was given as an introduction to Almallah's reading at the Kelly Writers House on October 15, 2019.