Further Reflections on Translators: vital but unappreciated

Constance Garnett
Constance Garnett

I was delighted at the good response to my most recent post re: the challenges translators face, the essentiality of their calling and, alas, their neglected status.

I took up as well the specific arduous skills necessary to literary translation, concluding with Edith Grossman’s telling reminder that the translator’s ultimate task in literary matters is to get readers to “perceive the text emotionally and artistically in a manner that parallels and corresponds to the esthetic experience of its first readers” (Why Translation Matters).

In regard to Grossman’s rejoinder, I want to bring up an illustration of what happens when translators fall down on the job, which may have happened with regard to Constance Garnett, who almost singularly put Russian literature on the map for English readers, translating 71 volumes of principal writers including Pushkin, Tolstoy, Dostoevsky, Chekhov, and Turgenev.

In doing so she merits high praise, for Russian, and I say this first hand, doesn’t come easily to most of us, even with linguistic acumen, given its heavy inflection, shifting stress, many exceptions, absence of cognitive vocabulary, and vast repertoire of idiom.

In the matter of style, she wrote an ornate Victorian prose.  While often eloquent, it doesn’t reflect the robust nature of the Russian vernacular, thus violating our fundamental axiom that translation achieve authenticity, or reenactment of the native text.  As I pointed out, this poses the ultimate translator challenge, requiring a translator to exercise a creative dexterity in her own right, and even more so in rendering poetry.  Done well, as Grossman does in her painstaking translations of Cervantes, it merits our highest praise and deserves far more accolades than it, sadly, receives.

Literary translation is fraught with the land mines of replaying rhythms, rhyme schemes, syllabication, and nuances. It’s no place for the faint-at-heart.

I grew up on Constance Garnett’s translations and am grateful for her opening the door for me to the golden age of Russian literature.  But then I was very young and didn’t know the way of superlative translation as its own creative enterprise, transcending the verbal and recreating the dynamism of the original.  I didn’t know how much I had still missed, for the reader’s link with a translator lies salient in trust, since few of us achieve such intimacy with a second language.  As such, translators become our filters into knowing.

We should listen carefully to Joseph Brodsky, emigre poet, and Nobel Laureate, in his admonition we approach Garnett cautiously:  “The reason English-speaking readers  can barely tell the difference between Tolstoy and Dostoevsky is that they aren’t reading the prose of either one.  They’re reading Constance Garnett” (Rachel May, The Translator in the Text: On Reading Russian Literature in English).  Often she would simply omit or treat difficult passages superficially, working quickly.

We should choose our translators carefully whenever we can, based on reputable sources, often scholarly.  In reading Russian literature I recommend the husband-and-wife couple Richard Pavear and Larissa Volokhonsky.  Both offer impeccable credentials and are recipients of the highly esteemed PEN Translation Prize for their interpretations of The Brothers Karamazov and Anna Karenina.

The lot of the literary translator isn’t an easy one as The New Yorker reminds us:  “Poor Mrs. Garnett!  Translators suffer a thankless and uneasy afterlife…Translators are, for eternity, sent up, put down, nitpicked and, finally, overturned” (David Remick, “The Translation Wars,” November 7, 2005).

In closing, I would add another caveat:  Translation, even when done well, lends you this strange after taste, or belaboring; a sense of lingering nuance I may have missed or syntax I may have put better.  But then this is a good thing, too, indicating a conscientiousness intrinsic and defining of all good translation.

Do good.  Be well!

rj

Reflections on living the simple life

Simplicity is about
subtracting the obvious
and adding the meaningful.
–John Meeks

There is a movement afoot known as minimalism, and by this I mean a lifestyle characterized by simplicity.  The movement deserves a better name, something like simple living, since minimalism nearly always denotes a movement within the Fine Arts, e. g., music and painting.

You can view a growing number of websites and blogs dedicated to simple living.  One of the more prominent ones, and my favorite, is Rowdy Kittens with its 100,000 readers, a quite lovely site filled with wholesome counseling for uncluttering our lives,

The simple living movement traces back to ancient history.  Samson in the Old Testament was a Nazarite, or follower of an ascetic mode of living.  The early Christian community was also noted for its communistic regimen, with goods shared in common.   In Grecian times, there is Epicurus who cautioned moderation in all things and the danger of accumulating goods.

The East is even more famous for its preachments of the simple life.  I think of Buddha, Lao-zi, and Confucious.

In America, there’s my favorite, Henry David Thoreau, with his remarkably quotable Walden.  I have read this work several times over and you can see my enthusiasm for it abundantly evidenced in my omnivorous underlining and scribbled notations.

In fact, America, a country of abundant wealth, has a surprisingly vibrant tradition of simple living advocacy: the Shakers, now extinct, and the Plain People, or Amish, for examples.

Abroad, I think of another favorite author of mine, Leo Tolstoy, whose asceticism following his religious conversion, got him into considerable domestic difficulty as he sought to give up his wealth. “The Death of Ivan Ilyitch,” somber, intense, and profound, has always resonated well with me in its cautions again excess, and I have it almost by heart, as I taught it for nearly three decades as a college prof.

The greatest exemplar of this way of life in more recent times is Mohandas Gandhi.  I remember seeing the possessions of this man I have always loved: a mat, cup, sandals, a pair of wire glasses.

A nation where simplicity has been a traditional staple is Japan.  I will always remember the simple life I lived in the mountains surrounding the Nikko temples as a young serviceman on R&R: an unadorned kimono, raw fish and seaweed veggies, a hot bath, followed by a bed on the floor with a hard pillow, and sunset and sunrise setting the parameters of sleep.

Will this rediscovery of simple living take hold?  I think not, though to our great loss, for it has much to teach us, if we will listen.  We live with economies that preach growth, not sustainability, which may be the death of us.

Simple living is good not only for ourselves, but for our wounded planet that can only right itself if the majority of us, worldwide, heed the wisdom of simple living.

I wish I could be more hopeful.  It’s just that there exist two primary lifestyles: of possession and of being, with the former having the upper hand by a large margin.

Possession, or accumulation, leads to inequality, founds classes or social hierarchy, fosters envy, social strife, and spills over into war.

Being, on the contrary, begets concern for life’s essentials, our needs and not our wants.  There is no rancor when people live by their needs and do not exceed their fellows in goods.  Being means to prize people and not possess them; to see nature for its own sake and not as a quarry.  Being means an ability to let go.

Replacing anxiety born of compulsion, we find blessedness.

Do well and be well,

rj