Contributor Spotlight: Alex Cigale
Having
translated part of Amarsana Ulzytuev’s “anaphora manifesto” for my introduction
in the print issue of the magazine, I have already addressed his point about
the dominance of end-rhyme so characteristic of Russian verse having been a detriment
to the development of anaphora. I would only add that anaphora, being so primal
to English verse – in the syntactic sense due to the influence of the King
James Bible, and in the broader sense, of alliteration (or “front-rhyme” as
Amarsana has it,) characteristic of its earliest strata of Old English
alliterative verse – in my process of translating Amarsana’s poems, I did not
sense a need to consciously find words that alliterate (after all, an accident
of composition) so that the “Englishing” proceeded, as I’m sure did the writing
of the originals, in a natural way.
What I
would like to speak to today is the broader issue of the contribution to
contemporary Russian poetry of the “periphery,” and more recently of the
Russian diaspora – testimony to Russian being an international language and
Russian society, at least in part, a multi-ethnic culture. But first of all,
because the necessity of having to justify the very legitimacy of verse libre
is likely to seem hopelessly antiquated to American readers (T.S. Eliot had
explained in 1917 that “there ain’t no such thing as free verse,”) for contextualization, I need to highlight that it
didn’t make significant inroads into Russian poetry until the 1970s, in the
work of such Beat-influenced poets as Andrei Voznesensky. Most readers of
Russian poetry in English translation are not aware, for example, that much of
Vladimir Mayakovsky’s poetry, past his earliest Futurist days – including the
long poems utilizing the “triadic” or broken line that W.C. Williams later
characterized as “the variable foot” – in the original Russian rely on rhyme
quite heavily! Only with the underground re-emergence of the Russian
avant-garde during the 50s and 60s, and its initial post-Perestroika
publications during the 1990s, did free verse manage to barely enter the
consciousness of Russian poetry readers, and at least to the broader readership
it remains suspect as poetry to this very day.
On a
personal note: Having spent time teaching at the American University of Central
Asia, I can add that the Russian provinces have remained almost entirely
untouched by even the influence of Modernism, where the forms and content of
local traditional song, and the influence of classic Russian (read “rhymed”)
poetry, are still predominant even to a greater extent than within the Russian
main itself. At the other extreme, the main contribution of the Russian
diasporic poetry, at least in America, has been the incorporation of the
well-trod themes of Confessional poetry; as a whole, Russian poetry “abroad” if
anything remains more, not less, frozen in time in its traditional orientation.
(In terms of these being a “part of the main” of Russian poetry, there has
always been an understanding in Russia of “the periphery,” referred to as “the
near abroad,” as its own category of “foreign” influence.)
Central
to my decision to go live and work in “the stans” of the former Soviet Union
was a desire to bring to the attention of American readers the contribution to
Russian poetry of what we in the West refer to as Indigenous Writing,
particularly in the earlier work (in addition to Ulzytuev’s) of such poets as
Gennady Aygi (Chuvash) and Shamshad Abdullaev (Uzbek). Beginning in the 1960s,
Aygi (influenced by Mayakovsky and with the support of Boris Pasternak) had
worked to synthesize traditional Chuvash folk lyric with the work of such
European poets as Paul Celan and the French free verse poets he translated into
Chuvash, a Turkic language. Shamshad Abdullaev and the poetry of the Fergana
School reflects a post-modernist synthesis of the themes of the “oriental”
landscape with the influence, primarily, of Italian Neo-realist cinema. (For
those interested, I include a list of links to my other translations of the
work of these poets below.) It is not surprising then that the greatest
reception of these poets in Russia has come from the American “Language School”
influenced stream of St. Petersburg poetry, Moscow being generally more
conservative and resistant to foreign influence and having its own base of “conceptual
poetics” going back to the 1960s.
Within
this specifically Russian context, I see Ulzytuev’s work, like that of the
Fergana School, as expanding the thematics of its identifiably Russian
near-abroad setting while, to once again echo Amarsana’s own words, restoring
free verse to its pre-classical position as song lyric, and injecting into
Russian a flavor of just one of its numerous indigenous traditions, in this
case Mongolian. All theoretical considerations aside, please go back to and
enjoy the verse itself and, most importantly, listen to the link to Amarsana
reading his Russian originals at the 2013 Baykal Poetry Festival; the proof is
in the eating!
For AMARSANA
ULZYTUEV, see:
Reading at
the 2013 Baykal
Poetry Festival.
Two poems in
Plume.
Two poems in
World
Literature in Translation.
For GENNADY
AYGI, see:
Four poems
in Asymptote.
Two poems in
Beloit Poetry Journal with
month-long blog
tribute.
Three poems
in Drunken Boat.
Interview
with Aygi’s primary translator and friend Peter France at New
Directions.
Four poems
in Plume.
For SHAMSHAD
ABDULLAEV, see:
Poem in Literary
Imagination.
Four poems
in The Manhattan
Review.
Poem and
Fergana School manifesto in Modern
Literature in Translation.