A couple weeks ago, a copy of Stig Dagerman’s Sleet (translated by Steven Hartman) arrived at our offices. To be honest, I’d never heard of Dagerman, but the attractive cover (I am a fan of Godine’s new Verba Mundi designs) and a very nice email from the book’s publicist kept this on my desk as a book to look into.
Of course, the planning for and execution of the Frankfurt Book Fair has stymied any attempts to actually read this (or much of anything aside from Pynchon’s Bleeding Edge, which is awesome), but after hearing about this upcoming PEN event in honor of Dagerman, I’m very intrigued.
[More event info below, but just to get the facts out there: This will take place Tuesday, October 22nd at the Scandinavia House (58 Park Ave., New York, NY 10016) starting at 6:30.]
First off, in terms of Dagerman himself, he was a very productive writer and journalist whose life was cut short when he committed suicide at the age of 31 in 1954. A number of his works have made it into English, including four in recent years: German Autumn (a collection of articles), A Burnt Child, Island of the Doomed (which sounds intense and insane and which I’m ordering right now),1 and the aforementioned Sleet.
Sleet, a collection of twelve stories “unified by a central theme: the death of innocence,” includes an intro by Alice McDermott that gives a good sense of his writing:
I confess that this was not what I expected to find from this tragic Swedish writer when I opened German Autumn, the first of his works that I borrowed from his daughter. I expected darkness. Angst. The void. Hopelessness. But what I found instead was an account of human suffering unbiased by politics or nationalism, hatred or revenge. An account of human suffering given with both a novelist’s eye (“A big bare room with a cement floor and a window that has been almost entirely bricked up. A solitary bulb hangs from the ceiling and shines unmercifully on three air-raid-shelter beds, a stove reeking with sour wood, a small woman with a chalk-white face stirring a pot on the stove, a small boy lying on the bed and staring up apathetically at the light,”) and a moral vision that managed to maintain, “respect for the individual even when the individual has forfeited our sympathy and compassion . . . the capacity to react in the face of suffering whether that suffering may be deserved or undeserved.”
Going back to the PEN event—the real reason for this post—here’s a bit more info about what’s going to take place next Tuesday:
Novelist Siri Hustvedt, translator Steven Hartman, Professor of English at Mid-Sweden University, and PEN Translation Committee Chair Susan Bernofsky read and discuss Stig Dagerman’s writings with moderator Ann Kjellberg, editor of Little Star.
The author’s daughter, Lo Dagerman, will introduce a short documentary, Our Need for Consolation, based on Dagerman’s classic essay and featuring actor Stellan Skarsgård.
Sounds really interesting, and I want to personally thank Sue Ramin from Godine and Lo Dagerman for bringing Dagerman’s work to my attention. Now, if only I could stop traveling and editing . . .
1 Seriously, check this out:
In the summer of 1946, while secluded in August Strindberg’s small cabin in the Stockholm archipelago, Stig Dagerman wrote Island of the Doomed. This novel was unlike any other yet seen in Sweden and would establish him as the country’s brightest literary star. To this day it is a singular work of fiction—a haunting tale that oscillates around seven castaways as they await their inevitable death on a desert island populated by blind gulls and hordes of iguanas. At the center of the island is a poisonous lagoon, where a strange fish swims in circles and devours anything in its path. As we are taken into the lives of each castaway, it becomes clear that Dagerman’s true subject is the nature of horror itself.
Island of the Doomed is a chilling profile of terror and guilt and a stunning exploration—written under the shadow of the Nuremberg Trials—of the anxieties of a generation in the postwar nuclear age.
Below is a guest post from Monica Carter, a member of the BTBA fiction committee, bookseller at Skylight, and curator of Salonica. Thanks again for all your help covering the longlist titles!
Desert by Jean-Marie Gustave Le Clézio is a perfect example of why Le Clézio won the Nobel in 2008, even though he was little known in the United States—sprawling, place specific narratives that bring to life the histories of cultures we do not know and that the world is quickly forgetting. One thing not to expect when you read Desert is a fast-paced narrative that immediately transplants you into another place and time. It does take you to another place, but in a slow, slightly repetitive pace that moves like the Earth’s rotation. A pace that you know is happening but subtly enough that you don’t notice.
The novel begins with the story of Nour, fourteen year old boy who is part of a North African people, the Taureg, more commonly referred to as the “blue men” because of the sky blue robes that they wear to honor the father of their people. In 1909, the French Colonialists are forcing the blue men out of their native land and into an aimless horrifying journey through the desert, led by their frail spiritual leader, Ma al-Aïnine. From the onset of the novel, there is the presence of an unnamed character, which is the Earth itself and all it’s natural elements. Throughout the novel, we learn Nour has a family—parents, sisters and brothers—and we learn of his staid character, his generous and loyal nature. But mostly he is the observer, the eyes we see through as we watch this Berber tribe lose their land, their leader and their hope to ward off the superior warring efforts of the Christians. Although, it’s the Earth that is just as prominent in the narrative being equal parts friend and enemy, and becoming a major character that only has allegiance to itself. The Earth shows no favoritism. She provides food and water to sustain them yet also tortures them with unrelenting rugged terrains and a scorching sun that dehydrates and destroys. Nour observes the toll of the journey and the effect of the elements on his people:
Standing by the side of the trail, he saw them walking slowly past, hardly lifting their legs, heavy with weariness. They had emaciated gray faces, eyes shiny with fever. Their lips were bleeding; their hands and chests were marked with wounds where the clotted blood had mixed with golden particles of dust. The sun beat down on them as it did on the red stones of the path, and they received a real beating. The women had no shoes, and their bare feet were burned form the sand and eaten away wit the salt. But the most painful thing about them, the most disquieting thing that made pity rise in Nour’s breast, was their silence. Not one of them spoke or sang. No one cried or moaned.
The close third person point-of-view by Le Clézio makes it difficult for us to not feel the effects of the sun, the scorching ground under our feet, the utter exhaustion that Nour and his people must endure. To combat complete fatigue of the reader, he introduces Lalla, a young girl living in the slums of Tangier as a descendant of the blue men. This is where nature becomes cleansing, vivifying and spiritual. Lalla does not go to school. She does not read or write. Instead she wonders her countryside jumping dunes, laying on the white sand and running along with the wind, breathing in its rhythm and essence. She lets the sun edify her, erasing her hunger and loneliness, inhaling it as if it were the source of life itself. She befriends flies and wasps, recognizing their role in the cycle of life and she finds comfort and solitude in the sea and the freedom it offers.
But the voice is still murmuring, still fluttering inside of Lalla’s body. It is only the voice of the wind, the voice of the sea, of the sand, voice of the light that dazzles and numbs people’s willpower. It comes at the same time as the stranger’s gaze, it shatters and uproots everything on earth that resists it. The in goes farther out, toward the horizon, gets lost out at sea on the mighty waves, it carries the clouds and the sand toward the rocky coasts on the other side of the sea, toward the vast deltas where the smokestacks of the refineries are burning.
Lalla lives with her Aunt Aamma. Lalla’s parent died when she was young and what she knows of them is through Aamma. Lalla has friends like the shepherd boy, the Hartani, who does not speak and the fisherman, Naman, who regales her stories of all the places where he has traveled. There is al-Ser, which stands for the Secret, a spirit she visits in the middle of the desert who fills her with an overwhelming sense of well-being and becomes her spiritual guide. After an attempt by her aunt to arrange a marriage for her, Lalla leaves with the Hartani to escape her destiny. The Hartani and Lalla become separated and Lalla ends ups months later in Marseilles, where her aunt has already situated herself in one of the immigrant tenement housing projects. Lalla finds work and befriends a gypsy teenager, Radicz, who steals for a living. She is thrust in the eye of the public as the ethnic model, Hawa, after a photographer spots her in a café and she becomes his muse. She goes through life like the wind, without a true purpose, flowing in any direction that pulls her. But the freedom and solitude that nature offers her are the only real things that compel her to thrive. Eventually she returns to Tangier to give birth to the son of the Hartani in the vast landscape of Morocco with its promise of peace and independence.
Le Clézio facilely creates the symbiotic relationship between the Taureg and nature. Lalla and Nour listen to the earth for answers, sustenance and portents. The wind, the sun and the sea do not control their lives, but they pulse within their blood and live within their hearts. This is what Le Clézio gives to the global readership, a perspective of a people that roamed the desert in search of their own land and their own traditions. But the hunger for power slowly wipes clean the slate of ethnic diversity. Desert is Le Clézio’s effort to give voice to the people who spoke through their journeys and through their respect for nature and through their silence, he makes hear how much they deserve a place on this Earth.
Yesterday’s afternoon mail brought with it two Georges Perec books that Godine just brought out: a new edition of Life A User’s Manual and Thoughts of Sorts, a collection of essays published posthumously in France in 1985. And which, according to the jacket copy, “completes the Godine list of Perec’s great works translated into English.”
The other Perec books available from Godine are:
This really is the summer of Perec—in addition to the Godine books, the spring issue of the Review of Contemporary Fiction is dedicated to Perec and includes pieces by Harry Mathews, David Bellos, Marcel Benabou, and Jacques Roubaud, along with a few pieces by Perec himself (“Statement of Intent,” “The Machine,” “The Doing of Fiction,” and “Commitment or the Crisis of Language”).
Perec’s a long-time favorite of mine. I came to him via Raymond Queneau and an obsession with the Oulipo. In face, Perec’s A Void, a lipogram novel that excludes the letter E, is probably the most famous example of an Oulipian constraint. Although the constraints governing Life (see this helpful Wikipedia page for some details, although the Oulipo Compendium has a much more detailed analysis involving the “knight’s move” and the clinamen) are much more complex and, in my opinion, resulted in a richer, more fulfilling book.
I’m definitely going to reread Life at some point this fall (I can see myself going on a Perec bender at some point . . . some point after the Best Translated Book stuff is over that is), and hopefully will write a much longer, more in depth post about the novel. In the meantime, we already have one excellent review of Life on the website: Bob Williams wrote this piece for us back some time ago. And equally as interesting as the review itself are these two Flickr pages that Sam Golden Rule Jones posted in the comments section. This one is Perec’s map of the apartment building in the book, and this one is Gabriel Josipovici’s enhanced version.
Founded in 1960 by such creative pioneers as George Perec, Raymond Queneau and Italo Calvino, the Oulipo, shorthand for Ouvroir de littérature potentielle, came about in when a group of writers and mathematicians sought constraints to find new structures and. . .
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“Your bile is stagnant, you see sorrow in everything, you are drenched in melancholy,” my friend the doctor said.
bq. “Isn’t melancholy something from previous centuries? Isn’t some vaccine against it yet, hasn’t medicine taken care of it yet?” I. . .
What to make of Vano and Niko, the English translation of Erlom Akhvlediani’s work of the same name, as well as the two other short books that comprise a sort of trilogy? Quick searches will inform the curious reader that. . .
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