Penman No. 447: A Tertulia and Tinio

Penman for Sunday, February 5, 2023

WE CELEBRATE National Arts Month in February in the Philippines, but it came a little early for me this year, in a January packed full of memorable cultural events that reminded me of how much we’ve missed during the long pandemic. 

First off was a trip to Bacolod for a preview of the celebrated theater director Anton Juan’s new film, Amon Banwa Sa Lawud (Our Island of the Mangrove Moons). I’d known, of course, of Anton’s stellar work in theater for many decades now, but this was the first foray of his into cinema that I was aware of, and I—and the select audience that attended the preview at the Negros Museum’s Cinematheque—was not disappointed. 

Set and shot in the island-community of Subac in the city of Sagay, and based loosely on Thornton Wilder’s seminal play “Our Town,” the film chronicles the lives of villagers whose fortunes are inextricably wedded to the sea. Isolated from many of society’s most basic comforts, they survive through hard work, faith, and ambition, despite the many threats they face—among them, roving bands of pirates and, not too subtly suggested by a floating buoy, Chinese vessels encroaching on their fishing grounds. 

Shot in ten days with a mostly amateur cast, the film is a tribute to Pinoy industry and courage, and also of the sense of community that seems to have frayed for our people on a national scale. I remarked after the screening that most of us have lost touch with our maritime culture—the sea hardly figures in our literature, for example, except as a romantic backdrop—despite the fact that ours is a country of many islands like Subac. Anton’s film offers hope—but also delivers a stern warning about the dangers hovering on our national horizon. Kudos to the Erehwon Center for the Arts and to its founder Raffy Benitez, among other producers and sponsors, for making this film possible.

The second event that my wife Beng and I were privileged to attend was a musical tertulia at the historic Acosta-Pastor ancestral home in Batangas City, hosted by everyone’s musical tito, Atty. Tony “Tunying” Pastor. Every year, during the city’s fiesta, Ka Tunying sponsors a performance of renowned artists at his family’s home, which is a living museum of sorts, with a full-sized caruaje greeting visitors on the first floor.

This year, thanks to an invitation from the writer-curator Marian Pastor Roces, we were treated to a special program presented by the famed soprano Rachelle Gerodias, her tenor husband Byeong In Park, and tenor Nohmer Nival, fresh from their performances in last December’s “Turandot.” As was his wont, Ka Tunying—a music graduate from UP—joined the trio on the piano, and even sang gamely along. 

The repertoire comprised crowd pleasers like “Mutya ng Pasig” and “Nessun Dorma,” and the audience responded warmly, with more spontaneity than they could have shown at the CCP or some such venue. Somehow, the classics felt right at home in the 140-year-old house, which had resonated with music for decades, whose bright wooden floors had welcomed generations of guests eager for a day of revelry and good food (which was served downstairs, after the mini-concert). 

Most fascinating, however, was an evening we spent in Manila late in January with an old friend, the tenor and businessman Francisco “Frankie” Aseniero. In his other life as a bright young economist, Frankie had been our boss at the National Economic and Development Authority in the 1970s, where NEDA Director-General Gerry Sicat perhaps unwittingly nurtured a corps of writers and artists in his staff, including the late playwright Bienvenido “Boy” Noriega. 

When we met Frankie again recently to welcome home another officemate, the prizewinning Filipino-Canadian poet Patty Rivera, I asked him about his music, as he now spends most of his days as a gentleman-farmer in Dipolog, where his family has roots. (One grandfather was a student of Rizal, while another was a Swedish-American Thomasite—but that’s another long story.) He has concertized all over the world, was active with the UP Concert Chorus and the Madrigal Singers, and at one point had to choose between music and economics for further studies. He took the pragmatic option and joined NEDA, but never really let go of his singing.

One very interesting thing I learned during that chat with Frankie was how, back in the 1970s, he sang and recorded Filipino translations of classical and popular operatic pieces by the late Rolando Tinio. “We would be having lunch, and Rolando would just write his translation over the score on the table, and it would be perfect,” recalled Frankie’s wife Nenette. Tinio, of course, was a genius, for which he was rightfully named a National Artist, albeit a difficult person for some others to deal with (there’s an explosive episode recounted by the film director Mike de Leon in his two-volume memoir Last Look Back about an encounter with Tinio at the 1978 Metro Manila Film Festival). I had the privilege of having one of my plays directed by Tinio at the CCP as a young playwright, but thankfully escaped the edge of his scathing derision. At any rate, I was enamored of his Filipino translations for Celeste Legaspi in the mid-1970s—it’s an album I’ll never tire of listening to, especially the soaring “Langit Mo, Ulap Mo” (Michel Legrand’s “Summer Me, Winter Me”)—and learning that he also translated operatic and Broadway pieces intrigued me.

Frankie obliged by inviting us to his home for a soiree and a personal concert, featuring such popular favorites as “Yakap Mo’y Aking Napangarap” (“I Have Dreamed” from “The King and I”), “Wari Ko’y Di Ko Kaya ang Mag-isa” (“Stranger in Paradise” from”Kismet”), and “Ganiyan ang Aking Giliw” (“And This Is My Beloved” from “Kismet”). We had a good laugh over “Laging Nag-iiba Pusong Babae,” better known as “Donna e Mobile” from “Rigoletto.”

I can only wish that Frankie (and other Filipino singers) would make a studio recording of these Tinio translations for commercial release. It’s hidden treasure I was lucky to stumble on, but it deserves to be heard and enjoyed by many millions more.

Penman No. 291: A Big Boost for Translation


Penman for Monday, February 19, 2018



THIS YEAR marks the 40thanniversary of the University of the Philippines Institute of Creative Writing, which was established by the UP Board of Regents in 1978 as the Creative Writing Center. I had just returned to UP as an English major after dropping out for ten years when I was taken in by the CWC in the early 1980s as its fellow for drama (I was better known then as a playwright and screenwriter in Filipino than as a fictionist in English).

For a young writer on the verge of his first book, there was nothing more exhilarating than sitting at the feet of the masters—Franz Arcellana, Alex Hufana, and Amel Bonifacio, among many others; Nick Joaquin and Ben Santos came by now and then for the writers’ workshops, and I grabbed the opportunity to have my books signed and to pick their brains, or merely to breathe the same air, thinking that I could imbibe a whiff of their magic.

Since then, the ICW (as it was renamed in 2002) has been at the forefront of developing Philippine literary culture. Its fellows, associates, and advisers number among the most well-regarded writers in the country, including four National Artists for Literature—Franz Arcellana, NVM Gonzalez, Virgilio Almario, and Bienvenido Lumbera. Most of the best writers from all over the country today—be it in Filipino, English, and the regional languages—have at one time or another passed through the doors of the ICW, through the UP National Writers Workshop that UP has held every summer since 1965, even before the CWC/ICW was born. I daresay that there’s no other program that UP has run for as long, without fail, for over half of its nearly 110 years of existence, and that has been as influential in the shaping of the Filipino creative mind.

I was privileged to lead the ICW as its director for three terms, and building on the work of my predecessors (who included, aside from the aforementioned stalwarts, Jimmy Abad, Roger Sikat, Virgilio Almario, Jing Hidalgo, and Vim Nadera, and after me Roland Tolentino), the UPICW expanded its reach over that period. We upgraded the writers’ workshop to cater to mid-career writers, opened a portal to Philippine literature at, published the country’s premier literary journal Likhaan, gave out the Madrigal-Gonzalez Best First Book Award, conducted the Panayam lecture series, and chronicled the lives and thoughts of our best writers under the Akdang Buhay series. We celebrate the literary year every December with a big program at Writers’ Night.

That’s more than any university in the Philippines—indeed in Asia—has done for creative writing, establishing the UPICW as the regional leader in its field. And as if that wasn’t enough, we’ve undertaken even more new projects these past two years, supported by UP’s Emerging Interdisciplinary Research (EIDR) program.

For example, we’ve conducted Interdisciplinary Book Forums devoted to topics as diverse as tattooing, speculative fiction, and colonial medicine. We’ve also expanded our outreach beyond the mid-career workshop to include the Amelia Lapeña-Bonifacio Workshop for beginning writers, the Bienvenido Lumbera Translators’ Seminar, and the Gemino Abad Teaching Seminar. These last two seminars are aimed at teachers of literature and creative writing, meant to equip them with better skills and insights in handling their courses.

Last February 8-10, we held the first Saling-Panitik: Palihang Bienvenido Lumbera at the UP Hotel under the directorship of ICW Fellow Joey Baquiran. Fifty participants from Bicol, Pangasinan, the Ilocos region, and Metro Manila listened to lectures by respected translation practitioners Bienvenido Lumbera, Marne Kilates, and Mike Coroza.

In their addresses, Bien Lumbera emphasized that literature and its translation in several Philippine languages is at the heart of creating the nation; Marne Kilates extolled St. Jerome as the patron saint of translation; and Mike Coroza argued that a foreign text is dead until its translation comes along for a new audience.

The participants appreciated the hands-on approach of the seminar—facilitated by Pangasinense scholar Marot Flores, Bicol writer Niles Jordan Breis, Iloco expert Junley Lazaga, and Filipino dramaturg Vlad Gonzales—whereby they were assigned texts in their respective languages, English, and Filipino, which they then translated into several versions. For example, the Ilocano group rendered Edith Tiempo’s much-loved poem “Bonsai” into Iloco. The exercises aimed to improve the participants’ translation skills which they can employ in the K-12 literature subjects which they teach in senior high school.

We’re still a long way from developing the corps of literary translators that we’re going to need if we want Philippine literature (other than English) to break into the global stage. But seminars like this are a big step forward, at least in terms of drawing attention to the importance of translation not just in literature but in society and nation-building itself.

And we have the UPICW to thank for it, as well as everyone who’s contributed to keeping it up and running for 40 years.

Penman No. 118: To Teach Is to Persist

To-teach-is-to-persist-Penman-Butch-DalisayPenman for Monday, October 13, 2014


SOMEONE REMINDED me that World Teachers’ Day was celebrated earlier this month, on October 5. I forgot about it because I was—I am—overseas, on sabbatical leave until mid-2015. In our department at the University of the Philippines, we normally get just one sabbatical leave over the course of our teaching career, and typically, professors take it a few years before retirement. I’m five years away from that crossroads, so this is a good time to be away from the classroom and to recharge, which is what the sabbatical leave was originally designed for.

Wikipedia tells us that “Sabbatical (from Latin sabbaticus, from Greek sabbatikos, from Hebrew shabbat, i.e., Sabbath, literally a ‘ceasing’) is a rest from work, or a break, often lasting from two months to a year. The concept of sabbatical has a source in shmita, described several places in the Bible (Leviticus 25, for example, where there is a commandment to desist from working the fields in the seventh year). In the strict sense, therefore, a sabbatical lasts a year.”

This sabbatical, however, is shaping up to be anything but a vacation, or a rest break. I may be cool and dry in an America turning pretty with the onset of autumn, but my workload is as tropically toxic as ever, with several books to complete, columns and articles to write, faculty advising duties to perform, and sundry interests—totally and thankfully unscholarly—to pursue.

I do get a respite from the classroom, but, perhaps ironically, that’s the part of teaching I miss the most. As we celebrated World Teachers Day, I also realized that I was marking my 30th year of teaching this November, and I asked myself what three decades of teaching have taught me. After some reflection, it came down to this: to teach is to persist in the perfection of our humanity and our citizenship. That sounds awfully grand to the point of being pompous and pretentious—don’t we, after all, just grab a book, drag our feet to class, and preach bunkum for an hour to a roomful of people with the pulse rate of zombies to earn our lunch and gas money?

There are, of course, many days just like that in a teaching career, days that blur one into the other until the end of yet another semester. And at some point, it’ll get to you: your speech starts slurring and your eyes get glassy, and you can’t wait until the bell rings or the hour hand moves; you had a long rough night, the car needs new tires, the bills are piling up, your thoughts keep drifting back to Paris or Palawan, and the last thing you or your students want to talk about is disease and social order in William Carlos Williams’ “The Use of Force.”

Maybe ten years ago, I had such a day at the very start of the semester, and without realizing it, I must have been so bleary-eyed that I gave off the impression of not quite being there. To my great shock and dismay, one student later blogged about her disappointment with what she had seen; she had expected a stirring performance from her professor on Day One. It was a wake-up call, and I woke up; I promised that student that I would do my best to live up to her expectations, and I hope I did; we’re good, and she’s since gone on to a promising career in writing.

What I became acutely aware of then was that every teaching day is a performance, not unlike a show a professional actor studies and rehearses for, with the additional challenge that one simply doesn’t repeat the previous show, but keeps adding to it, improvising when possible to adapt to changes in the composition and the mood of every audience. I mutter my first lines to myself on the steps up to my classroom, ticking off the day’s main points and questions in my head; I take a deep breath, step into the door, flash a brief smile, and the day begins. And like the pro I have to be, I’ve learned to take care of myself, so I can teach well—to stay healthy, to sleep well (especially before a class day), and to think of something new to say or to bring to the next class.

So we all have our bad days, but it’s precisely on days like these when we need to remind ourselves of what a tremendous opportunity we have to make this Tuesday or Wednesday one of the most memorable in our young charges’ lives, through something we say, an idea or an experience we share, that will turn a key and open a door in their minds. Only in teaching can an ordinary, even a boring, day suddenly become indelibly special, with nothing more than thoughts and words—and the teacher’s persistence and faith in every student’s potential for transformation into someone more aware, more human, more Filipino. Perfectability? It’s more about the effort than the goal—and I’m sure that whatever we do for our students, we teachers do for ourselves as well.


SPEAKING OF teaching, my department has asked me to invite all teachers and students interested or involved in translation issues to attend the 6th Asian Translation Traditions Conference (ATT6) to be held October 23-25, 2014 at the University of the Philippines, Diliman, Quezon City.

The official flyer says that “The rationale for the ATT series is to challenge the Eurocentric emphasis of Translation Studies, which is largely due to the “unavailability of reliable data and systematic analysis of translation activities in non-European cultures” (Hung and Wakabayashi 2005). The ATT series was initiated by Professor Eva Hung of Hong Kong in 2002. A small but successful workshop was held in London that same year, followed by well-attended international conferences in India, Turkey, Hong Kong, and the United Arab Emirates. It is hoped that ATT6 will lead to theorizing on translation and developing methodologies on translation arising from the specific historical and contemporary contexts of Asia.”

Hmmm, I think that needs to be translated: this conference will explore the theory and practice of translation in an Asian context. For more details, please visit

{Illustration by Igan D’Bayan of the Philippine Star.)

Penman No. 67: Found in Translation (2)

IMG_2078Penman for Monday, Oct. 7, 2013

AS YOU read this, I should just be returning from Bangkok from another conference of writers and translators, and I’ll be reporting on that encounter next week.

But before anything else—and given this context of world literature in which I’ve been immersed for the past two weeks—let me voice my concern over a development I’d heard about in my absence pertaining to some contemplated changes in our high school curriculum. With our educational system shifting to the K-12 scheme—which I’m in favor of, just to be clear about that—our teachers and school administrators have had to review the curriculum to adjust it to the opportunities presented by the extra class time.

The plan being prepared by the Department of Education and the Commission on Higher Education was for high school seniors to have two semesters of literature—regional and world literature, meaning, literature by Filipinos outside of Manila and literature written by everybody else. Those of us who teach literature in college were elated to hear about this, because we see how valuable literature is to exposing young Filipino minds to the dynamic realities and challenges of the world around them—beginning with us as still a nation-in-progress, which regional literature helps to build, and with our growing engagement with Southeast Asia and the rest of the planet, which world literature makes sense of and amplifies.

Comes now the news that the DepEd has decided to compress these two semesters into one and to treat both regional and world literature as one subject, which doesn’t make sense for the teachers of these subjects and disperses the intended focus of our concerns in these areas. Makes me wonder what we added those extra semesters for, and, worse, if literature is going to continue to be treated as a disposable frill without any real bearing on national development. Have any of our government officials figured out by now that part of the reason we have a “Zamboanga hostage crisis” or a “Mindanao problem” is that we’ve never really introduced and explained ourselves to ourselves—which is what art and literature do for a people? Let’s hope that the DepEd rethinks its position on this matter, before it’s too late and before we fall farther behind our Asean neighbors in using culture as a foundation for nationbuilding.


AND NOW back to Jakarta, where I spent a few days with a large group of very enthusiastic and talented translators-in-training and with experienced translators and language specialists from as far away as the UK and Norway. As Kate Griffin of the British Centre for Literary Translation put it, the Jakarta workshops were something of a “translation boot camp,” a quick and memorable immersion for the participants into the unique challenges and wonders of translation as a bridge between cultures. (The BCLT promotes the translation of foreign authors into English, in support of what it calls “bibliodiversity,” the opening of minds and hearts through a richer and more accessible fare of reading material.)

As I reported last week, the experience of having parts of my second novel Soledad’s Sister translated into Bahasa Indonesia (where it reads as “Saudara Perambuan Soledad”) reminded me of other fruitful encounters I’d had with my previous translators: Clara Nubile, who translated Soledad into Italian for Isbn Edizioni, Marta Alcaraz, who translated Killing Time in a Warm Place into Spanish for Libros del Asteroide, and Jean-Pierre Aoustin, who translated Soledad into French for Mercure de France. I’d had lively discussions with all of them, especially Jean-Pierre who turned out to be an old Manila hand and who met with me on a recent vacation here.

I think it was Salman Rushdie who once said that “the most interesting parts of a language are the untranslatable ones.” Be that as it may, translators have to do their best to come closest to an author’s original intentions, knowing that it is an impossible and fruitless task to strive for 100% fidelity and accuracy, but creating a space for negotiation and understanding between cultures in the middle of the two languages, the source and the target.

Clara, I recall, asked me to describe what kind of a criminal operation a bukas-kotse gang was. Marta had a load of questions about juego de prenda, the tuta in “Marcos Hitler diktador tuta!”, and why I had chosen to call the ruling party under martial law the “PNR, or the Party of the Newly Risen”; I explained to her that the actual martial-law government party was called the Kilusang Bagong Lipunan, or Movement for a New Society. I used PNR as something of a private joke, as the initials also stand for Philippine National Railways (a reference to how everything was railroaded under martial law) and for the Filipino phrase “puwede na rin,” or “it will do” (a reference to mediocrity). Jean-Pierre wondered about my use of “laundry on the clothesline” and if it had any cultural resonances; I told him that we Pinoys still hang our clothes out to dry, and that you can half-expect to find your favorite jeans and shirts gone from where you left them if you don’t watch out.

In other words—literally, I guess—translation involves much more than figuring out equivalents for individual words and phrases; the translator keeps looking for similar, familiar experiences in the target culture to convey a working sense of the author’s meaning.

In Jakarta, my group and I—with the Bali-based translator and art critic Arif Prasetyo facilitating—went over words and phrases that the Indonesians had flagged. Why did I use “cloud-curtained” to describe a rainy evening instead of just “rainy”? (Because it was the novel’s opening scene and I wanted a touch of the theatrical.) Why did I say “a million gas stoves roared to life”? (Because I wanted both the sound and the image of the gas fires coming awake, mirroring the headlights of motorists and even the flowers in the plane’s cargo hold.) When I wrote that the sudden downpour “blurred glasses and windows,” did I mean “eyeglasses”? (Yes, to set up a motif having to do with seeing and perception.) We had fun with the word duhat, which I’d kept in the Filipino original, not knowing its English equivalent; some Googling with images established that, in Bahasa, it was the local jamblang, also known as the duwet or the black plum (but if I’d used “black plum” in my novel, not a single Pinoy would have known what I meant).

Just as interestingly, my translators found a couple of mistakes in my novel, which I acknowledged with equal amounts of embarrassment and gratitude. One was a small typo, the other a major boo-boo: I’d said that the flight from Jeddah to Bangkok had “stretched the daylight with it,” but an alert member of the team who had actually been to Jeddah (I never had) noted that it worked the other way around, that one flew more quickly into the darkness. I promised to correct this in the next edition.

And so my adventure with the translators went, full of surprises and revelations. I learned much from listening to Kate Griffin talk about how, in the UK, interest in translation has been drummed up through popular word games, and how the BCLT (which is based at the University of East Anglia in Norwich, where I began Soledad’s Sister as a David TK Wong Fellow in 1999) combines teaching, research and expertise with an ambitious outreach program. Eric Abrahamsen, an American who has been based in Beijing for the past 12 years, spoke about how he helped form Paper Republic to band translators of Chinese together to professionalize their trade.

John McGlynn, an American translator who works with the Lontar Foundation which translates and publishes Indonesian writing into English, brought up the painfully obvious point: translators don’t get paid enough for their work. Ideally, he suggested, translators should get at least $20 (or, to us, P1,000) per page, given that the US State Department paid professional translators like him $30 per page for contracted work. In reality, however, Indonesian translators got a tiny fraction of that suggested amount. “Factor in the cost of printing and distribution, plus royalties for the author, and you really have very little left for the translator,” said John.

Indeed, translators around the world have a long way to go to attain the same respect and consideration given to the authors whom they lend their voices to, but like the writers themselves, they have no choice but to persevere, the unacceptable alternative being silence and ignorance.

Penman No. 66: Found in Translation (1)

Penman for Monday, Sept. 30, 2013

I HADN’T been back to Indonesia in 30 years—the last time being in 1983, when Manong Frankie Sionil Jose brought five fellow Filipino writers to an idyllic lakeshore in Bali to meet with other Asian writers—but last week, I flew in to Jakarta again, thanks to the Inisiatif Penerjamahan Sastra, the Initiative for the Improvement and Promotion of Literary Translation in Indonesia.

The event was the 2013 Literary Translation Workshops, sponsored by the IPS with the support of the program Creative Encounters: Cultural Partnerships between Asia and Europe, promoted by the Asia-Europe Foundation (ASEF) and Arts Network Asia (ANA), in collaboration with Trans Europe Halles (TEH). Further support was provided by the Royal Norwegian Embassy, TransCon, the Lontar Foundation, Komunitas Salihara, Pusat Dokumentasi Sastra, Yayasan Reproduksi Cipta Indonesia, and our own Department of English and Comparative Literature at the University of the Philippines.

I had been brought in by IPS’ Eliza Vitri Handayani in my capacity as a novelist—the author of Soledad’s Sister—whose work had been selected as a subject for the workshops’ translation exercises. Going beyond the usual practice of laboring in the dark on a foreign manuscript with just the help of one’s own knowledge of two languages, a dictionary, and the translator’s best understanding of the text, the IPS had brought in the authors of the chosen texts for a conversation with their translators, to clarify the authors’ intentions behind writing specific passages and to establish the best translations for them based on those intentions.

The translations went several ways: from Bahasa Indonesia to English (author Triyanto Trikwitromo, in a group led by literary translator Pamela Allen); from English to Bahasa Indonesia (me, led by Arif Bagus Prasetyo); Norwegian-English-Bahasa Indonesia (Kari Fredrikke Braenne, led by Kari Dickson and Miagina Amal); and Chinese-Bahasa Indonesia and Chinese-English-Bahasa Indonesia (Su Cici, led by Eric Abrahamsen and Yusi Avianto Pareanom).

In choosing my novel for their English text—for which I, of course, felt deeply honored—the workshop organizers underscored the need for us Southeast Asians to restore and strengthen our cultural connections to one another, instead of always turning to the West for inspiration and affirmation. Indeed, as I told the dozen or so young Indonesian translators at my table, it was colonialism that broke us apart and led us down different historical paths; but now, ironically, it was a colonial language—English—that was bringing us back together as a bridge.

Also ironic for me was the fact that my novel was now being translated into Bahasa Indonesia (even if only for an exercise), after it had been translated into Italian and French, and released in a US edition. This, I heard, was a point made in last year’s workshop—how we Asians often have to be validated first in the West before being recognized in our own regions, let alone in our home countries. Sitting down with the Indonesians and listening to their concerns, I was reminded of the many exchanges of emails I’d had with my Italian, French, and Spanish (for Killing Time in a Warm Place) translators, and of what a difficult, precious, and yet little-appreciated skill literary translation is.

The emphasis now being put by the Indonesians on the development of good literary translators also called to mind our own budding efforts in this respect, and of how far behind we are in using translation to promote the best of our literature abroad and within our own shores. I suspect that, for one, we haven’t pushed for translation as hard as we should because many of us naturally assume that we don’t need translation, since we write in English and therefore have direct access to global publishing. But what about our treasure trove of literature in Filipino and other non-English languages? How many capable and willing translators do we have who will devote years of their time and talent to the resurrection and promotion of what could be classics of our literary heritage?

I’m thinking, for example, of the work put by Cecilia Locsin-Nava into her well-received translation of Ramon L. Muzones’ epic 1946 novel Margosatubig (Ateneo Press, 2012), hailed by National Artist Bien Lumbera as “a wonder-work of an English translation, literate and literary, a rare, readable English version of a regional literary treasure. It is a lucid, unornamented rendition of the original Yuhum novel that manages quite effectively to suggest the delicious sensation of following the development, chapter by chapter, of the serialized popular novel.” This was a novel so popular that it reportedly caused Yuhum’s weekly circulation to soar from 2,500 to 37,000 copies. Surely it deserves to be read beyond its original Hiligaynon audience? Thanks to Cecile Nava, this will now be possible.

As the Jakarta organizers reminded everyone, literary translators today have assumed an expanded role. Not only do they render works into another language; they also help promote these works and draw the attention of global publishers to the emergence of vibrant new writing from around the world. Indeed, how could we have read Gabriel Garcia Marquez without the intervention of Gregory Rabassa, or Pablo Neruda without W. S. Merwin, or Italo Calvino without William Weaver?

What kind of relationship do translators have with authors? Here’s part of what Weaver told the Paris Review about working with Calvino: “I had problems with Calvino because he thought he knew English. He would fall in love with English words. Every now and then he would fiddle with a sentence in his English. At one point he fell madly in love with the word feedback, and he didn’t realize that in America feedback is like closure or spinning out of control, something you hear constantly on television. It’s jargon and cliché, and you can’t use it anymore. The word is dead to literature, but to him it was new and fascinating. He thought it was fun and so he kept putting it into this story where it really didn’t belong, and I kept taking it out. Finally the last proofs came, and I took it out definitively. And I’m sorry to say he died before he had the book in his hands, so he never knew that I’d done this to him.”

Authors can be a handful enough, but translators face an even bigger problem beyond the text: getting due recognition and remuneration for their work. I’ll dwell on this—and on the questions I fielded from my Indonesian translators—next week.

(Illustration courtesy of the STAR’s Igan D’Bayan)