Archive for the ‘December 2012’ Category

10 YEARS – NPC十岁了!NPC德语第一本目录

4月 3, 2021

10 YEARS – NPC十岁了!

10 years ago, Yi Sha 伊沙 began to present one poem each day on Chinese social media. This has become a representative collection of new poetry in the new century, aptly named NPC, New Poetry Canon 新世纪诗典.
Eight years ago I began to look for NPC poems each day, translating more and more into German and English. In 2014 my own poetry appeared on NPC for the first time. After two books of Yi Sha’s poetry, I have now published, along with Juliane Adler, the first book of a 4-volume-series of NPC poetry in Chinese and German. Here are the contents:

NPC-Anthologie 新世纪诗典
Band 1: A–J. Gedichte
Übersetzt von Martin Winter
Herausgegeben von Juliane Adler und Martin Winter
ISBN 978-3-903267-00-8
€ 24.00










WINTER – 伊沙 Yi Sha

4月 3, 2021

Yi Sha

On my way to the vegetable supermarket
in our compound
I see a small girl
on a big rock at the artificial lake
right above the ice going to
I am shouting:
„Don’t jump! Danger!“
But in this time
she has jumped already,
landing on the thick surface.
She turns around to me,
makes a ballet move
and becomes a small white swan.

Translated by MW, 4/3/2021

Yi Sha

Ich geh zum Gemüsesupermarkt
in der Wohnhausanlage,
seh auf dem Weg ein kleines Mädchen
auf einem Felsen am künstlichen See,
sie will auf das Eis hinunter
Ich schrei:
„Achtung! Nicht springen!“
aber in der Zeit
ist sie schon gesprungen,
ganz leicht
und sicher
auf dem festen Eis gelandet.
Sie dreht sich zu mir um
in einer Bewegung aus dem Ballett
und wird ein kleiner weißer Schwan.

Übersetzt von MW am 3. April 2021


Yi Sha, orig. name Wu Wenjian. Well-known poet, writer, critic, translator, editor. Born in 1966 in Chengdu, lives in Xi’an. Graduated from Beijing Normal University in 1989. Has written over 20,000 poems, published, translated and edited 122 books. Received the Henry Luce prize for contemporary Chinese poetry and many other awards. Invited to poetry festivals in China, Sweden, England, Netherlands, South Korea etc., incl. the 2nd, 3rd, 4th & 5th Qinghai Lake international poetry festival, the 50th Struga poetry festival in Macedonia and many more. Vermont Studio Center fellow 2014. He has recited at the University of Vienna, at Arizona University etc. 《新诗典》小档案:伊沙,原名吴文健,男,当代著名诗人、作家、批评家、翻译家、编选家。 1966年生于四川成都。1989年毕业于北京师范大学中文系。写诗逾两万首,出版著、译、编122部作品。获美国亨利•鲁斯基金会中文诗歌奖金、韩国“亚洲诗人奖”以及中国国内数十项诗歌奖项。应邀出席瑞典第16届奈舍国际诗歌节、荷兰第38届鹿特丹国际诗歌节、英国第20届奥尔德堡国际诗歌节、马其顿第50届斯特鲁加国际诗歌节、中国第二、三、四、五届青海湖国际诗歌节、第二届澳门文学节、美国佛蒙特创作中心驻站作家、奥地利梅朵艺术中心驻站作家、美国亚利桑那大学为其举办的朗诵会、奥地利两校一刊为其举办的朗诵会与研讨会、2021年世界诗歌日线上国际诗歌节等国际交流活动。


3月 25, 2021
BRETT VOLLER NÄGEL 布满钉子的木板 NPC-Anthologie 新世纪诗典 Band 1: A–J.

NPC-Anthologie 新世纪诗典
Band 1: A–J

NPC stands for New Poetry Canon, or New Century Poetry Canon 新世纪诗典, presented by Yi Sha 伊沙 in Chinese social media each day since spring 2011. NPC outside of poetry is National People’s Congress, China’s parliament that convenes in the Great Hall of the People in Beijing for two weeks each March. Yi Sha’s NPC poem of the day on Sina Weibo 新浪微博, Tencent WeChat 微信 and other platforms gets clicked, forwarded, commented 10,000 times or more, each day. Each year a book comes out, about every week there are events in Xi’an, Beijing and many, many places all over China and beyond. All produced independently from among the people 民间, not by any state organizations. This book contains poems by 81 poets listed below. This is the first volume (A-J) in a series of four books. Compiled and edited by Juliane Adler and Martin Winter, translated by Martin Winter.


NPC steht für New Poetry Canon, eigentlich New Century Poetry Canon, 新世纪诗典. Abgekürzt als NPC. NPC steht sonst für National People’s Congress, also der Nationale Volkskongress, Chinas Parlament, das allerdings nur einmal im Jahr im März zwei Wochen lang zusammentritt. Seit 2011 wird von Yi Sha 伊沙 im NPC-新世纪诗典 jeden Tag ein Gedicht vorgestellt, in mehreren chinesischen sozialen Medien zugleich. Oft wird ein einziges Gedicht schon in den ersten zwei Tagen zehntausende Male angeklickt, kommentiert und weitergeleitet. Ein nationaler Poesiekongress und eine umfangreiche Studie der heutigen Gesellschaft. Band 1 präsentiert 81 Autorinnen und Autoren. Wird fortgesetzt.

Cover/Umschlag etc: Neue Arche von Kuang Biao 邝飚 und 3 Grafiken von: An Qi 安琪

Autorinnen und Autoren:

A Ti 阿嚏, A Wen 阿文, A Wu 阿吾, A Yu 阿煜, AAA (3A) 三个A, Ai Hao 艾蒿, Ai Mi 艾米, An Qi 安琪, Ao Yuntao 敖运涛, Bai Diu 摆丢, Bai Li 白立, Bei Dao 北岛, Bei Lang 北浪, Benben S. K. 笨笨. S. K, Cai Xiyin 蔡喜印, Caiwong Namjack 才旺南杰, Caomu Xin 草木心, Cha Wenjin 查文瑾, Chang Yuchun 常遇春, Chao Hui 朝晖, Che Qianzi 车前子, Chen Moshi 陈默实, Chen Yanqiang 陈衍强, Chen Yulun 陈玉伦, Chen Yunfeng 陈云峰, Cheng Bei 成倍, Cheng Tao 程涛, Chun Sue 春树, Cong Rong 从容, Da Duo 大朵, Da You 大友, Dai Guanglei 代光磊, Dechen Pakme 德乾恒美, Denis Mair 梅丹理, Di Guanglong 第广龙, Dong Yue 东岳, Du Qin 独禽, Du Sishang 杜思尚, Du Zhongmin 杜中民, Duo Er 朵儿, Eryue Lan 二月蓝, Ezher 艾孜哈尔, Fa Xing 发星, Fei Qin 秦菲, Feng Xuan 冯谖, Gang Jumu 冈居木, Gao Ge 高歌, Geng Zhankun 耿占坤, Gong Zhijian 龚志坚, Gongzi Qin 公子琹, Gu Juxiu 谷驹休, Guangtou 光头, Gui Shi 鬼石, Hai An 海岸, Hai Jing 海菁, Hai Qing 海青, Han Dong 韩东, Han Jingyuan 韩敬源, Han Yongheng 韩永恒, Hong Junzhi 洪君植, Hou Ma 侯马,Houhou Jing 后后井, Hu Bo 胡泊, Hu Zanhui 胡赞辉, Huang Hai 黄海, Huang Kaibing 黄开兵, Huang Lihai 黃禮孩, Huang Xiang 黄翔, Hung Hung 鴻鴻, Huzi 虎子, Ji Yanfeng 纪彦峰, Jian Tianping 簡天平, Jiang Caiyun 蒋彩云, Jiang Erman 姜二嫚, Jiang Rui 江睿, Jiang Tao 蔣濤, Jiang Xinhe 姜馨贺, Jiang Xuefeng 蔣雪峰, Jianghu Hai 江湖海, Jin Shan 金山, Jun Er 君儿

BRETT VOLLER NÄGEL 布满钉子的木板 NPC-Anthologie 新世纪诗典 Band 1: A–J

BRETT VOLLER NÄGEL 布满钉子的木板 NPC-Anthologie 新世纪诗典 Band 1: A–J

Die chinesischen Gedichte sind hauptsächlich erschienen in:

NPC 新世纪诗典 1-6,伊沙 编选 著,磨铁图书 (Xiron), Zhejiang People‘s Publishing 浙江人民出版社, Bände 1-6, herausgegeben von Yi Sha. Hangzhou 2012-2018

NPC 新世纪诗典 7,伊沙 编选 著,磨铁图书 (Xiron), China Youth Publishing 中国青年出版社, Band 7, herausgegeben von Yi Sha. Beijing 2018

NPC 新世纪诗典 8,伊沙 编选 著,磨铁图书 (Xiron), China Friendship Publishing 中国友谊出版公司, Band 8, herausgegeben von Yi Sha. Beijing 2020

Die restlichen Texte stammen aus Internetquellen (Soziale Medien: Sina Weibo, Tencent Weixin etc.) mit freundlicher Genehmigung der Autorinnen und Autoren. Die Texte aus 2019 und 2020-2021 werden in den Büchern NPC 9 und 10 erscheinen.

BRETT VOLLER NÄGEL 布满钉子的木板 NPC-Anthologie 新世纪诗典 Band 1: A–J

BRETT VOLLER NÄGEL 布满钉子的木板 NPC-Anthologie 新世纪诗典 Band 1: A–J








12月 27, 2014


Vielleicht ist das wie Gott uns sieht 001

Vielleicht ist das wie Gott uns sieht 3 002





1月 7, 2013

Please click on the image


My favourite comments on Mo Yan in the last few months are in the article by Liu Jianmei (刘剑梅), published in FT Chinese on Dec. 11 and posted on the MCLC list on Dec. 19. The title asks something like ‘Does literature still work like a shining light?’ Maybe my translation is not too bright. Should literature be a shining lantern? That’s one of the questions in Liu’s article. Literature and art were thought of as relevant to society and the nation in the 1980s. Liu talks about different approaches and relationships of life and art. Mo Yan deserves careful reading, just like Yan Lianke and Lu Xun. Nothing more or less. Liu uses “Save the cildren”, the last line from Lu Xun’s Diary of a Madman, for a close look into Mo‘s works as well as Yan Lianke’s latest novel Four Books (not published in Mainland China). The main characters of Republic Of Wine and Frogs are unable to save the children, like Lu Xun’s narrator. Republic of Wine features cannibalism and a riotous carnival of language. It’s my favorite among Mo Yan’s novels, along with The Garlic Ballads.

What is art? What is it for? A little more than 100 years ago now, the Dadaists (in voluntary exile in Switzerland and other places) concocted a virtual antidote to the First World War. Words, ordinary and exalted speech, had lost any meaning in the collective carnage. Not much later, Hu Shi, Zhou Zuoren, Lu Xun etc. attempted to change the Chinese language, in written form and on stage. Yomi Braester shows in Witness Against History how Lu Xun’s most famous passages retain ambiguities that belie any straight nationalist reading, even if the author himself would have read them that way. I like the crazed language of the Madman. Republic of Wine, more experimental than any other works by Mo (to my knowledge), goes into that direction. In Bei Dao’s Rose of Time (Shijian de meigui), a collection of essays that appeared in Shouhuo (Harvest) magazine in the early 2000s, when Bei slowly became acceptable in China again, he writes about Pasternak and Mandelstam. In his youth, Pasternak praised Stalin. Later he tried to extricate other writers from the Gulag, with mixed success. Mandelstam believed in Communism all the way to his death in a labor camp. Bei Dao doesn’t say that. But the chapter on Pasternak invokes Russian Formalism and Structuralism that grew out of the abortive 1905 revolution. Art makes reality appear strange and different, enabling the spectator to perceive it more clearly. And the flag of art is always different from the flag on the citadel.

Republic of Wine is wilder than the real Mo Yan on the Nobel stage. When the real Mo (sounds funny, doesn’t it? The real NO, or the real NOT, like NOT A WORD), when the real Mo Yan talked about his mother, I was moved. It sounded like my grandmother in rural Austria around 1920. Sometimes she couldn’t go to school in winter because she had no shoes. But Mo Yan also said his mother was afraid he would “leave the collective” with his storytelling. Qunti 群体, the masses, the collective, could that be called an example of Mao wenti or Mao-ti, Mao-Speak in this usage? Actually not, qunti 群體 is an older word, could have been used by Li Dazho and other founders of the Chinese Communist Party, before Mao, Prof. Weigelin told me recently here in Vienna. She was right, I encountered qunti in another text I liked very much, was it by Yu Hua? Anyway, I was rather baffled when Perry Link related how a mother would tell her child on the bus to “jianchi 堅持”, to hold it until the driver could stop and let the child out to go to take a leak. Would “jianchi” really sound strange outside of Mainland China? But the discussions about Mao-style are still relevant – Mo Yan is an establishment figure nowadays, and generates critique of China’s established system in general.
I was a little surprised when Chinese critics of Mo Yan talked about the carnivalesque language in his novels. As if you had to be careful not to lose yourself in there. I did think of Mikhail Bakhtin and his concept of carnival in Dostoyevsky’s novels when I read Republic of Wine. But as far as I remember, Bakhtin had defended language and storytelling that would sound strange and crazy, as opposed to Socialist Realism. So when was Mo Yan’s writing first associated with carnival? Maybe in the 1980s? And how did this association evolve?
A few days after the recent massacre in a primary school in Connecticut, Ross Douthat in the New York Times talked about Dostoyevsky’s Brothers Karamazov. Although Dostoyevsky was a Christian, Douthat says, the senseless cruelty against children in the novel is just cruelly senseless, there is no “rhetorical justification of God’s goodness”. You have to look at the behaviour of characters who show “Christian love” to find any counterpoint. Below this op-ed, there are 121 reader’s comments, all within one day. Many say they want to talk about guns, not literature.
What is literature for? Why is there a Nobel for literature, but not for music or fine art? Or films? Nobels make for debate. Very much debate, in this case. Great.


12月 31, 2012

Das tal ist angefüllt mit schnee so sieht es aus am vormittag um sieben wird es langsam hell um acht uhr geht die sonne auf um vier uhr sind die berge rot der runde mond kommt gross und grau.
Wir fahren heut zurück nach wien es war ein wunderschöner tag ein boot im ossiacher see den grossen wörthersee entlang das licht war einfach ideal und manchmal gibt es auch noch schnee.

MW Dez. 2012

虹影詩七首 Hong Ying: Sieben Gedichte

12月 20, 2012




虹影                            1997.2.9


Ich kann nicht hinein, auch wenn das Zimmer nicht versperrt ist
Auf der Treppe
Denk’ ich an einen weggegebenen Drachen
An eins, an das zweite
Kind dass ich abtreiben musste
Ich kann nur hinunter gehen

Auf dem Fluss treiben eisige Blasen
Über das Wasser schweben die
Jahre, ich gehe schneller

Hong Ying    1997-02-09
Übersetzt von MW 2005-2012


透亮, 与网若即若离
积蓄光, 倾洒在你有折皱的脸上

燃烧, 吸尽能飞的音色
和节奏, 稳稳挽留目标的河流

虹影                                            1996.1.4


mein körper wie wasser sich erstreckt
klar, auf eine gewisse distanz zum netz
der wind wie eine hohe saite
sammelt licht, leert es auf deine faltigen wangen
ich sinke
und geb meine ruhigen tage dafuer

anstecken, abbrennen, fliegen können
in klang und takt, der fluss behält das ziel im blick

Hong Ying                                       1996-01-04
MW    Übers. 2005-2012




虹影            1996.2.16


wer dort geht am ersten ort, der heimat
das ufer der anlegestelle gegenüber
die steinernen häuser
das geheimnis der begierde, mehr als dreissig jahre

den namen, durchgemacht hat er
den sommer der freiheit
hab ich mir vorgestellt jetzt zu
schreiben, beginn bei der kindheit verletzung
eingeschlossen den goldenen tiger in deinen armen stimmt er mit ein
der strenge winter ist zu ende

Hong Ying        1996-02-16
MW    Übers. 2005




虹影            1997.6.14

Hong, der Regenbogen

vermeide mich
vermeide den wohnort, beginn bei der aussprache
scharf, ich sehe hin und lache
hell: ich tippe mit dem finger, und der regen stürzt herunter
ist das ein mensch dort
bloss vor meinen augen? erst verfault, dann wachsen
keime. salzige zungen

rufen nach mir, sie kommen aus jeglichen ecken gerannt
suchen mich, sie wollen mich
hier, das ist der ort des ziels
ganz gerade hängt das feuer, brennt bis an des wassers grund

Hong Ying        1997-06-14
MW    Übers. 2005



扶梯深入水, 房子的泪
四年, 还是十一年


虹影                              1997.8.7

fische lehren fische singen

die leiter haltend, geh ins wasser, die tränen des hauses
geritzt in die wände
vier jahre, oder elf jahre
wieder rot

wenn ich daran denke werd ich hier durchbrechen
du bist ein fisch
dem man das rückgrat durchschlug

Hong Ying                                        1997-08-07
MW    Übers. 2005





虹影            1996.4.7

zur ruhe gelegt

in der konkreten minute der flucht
gelegt in den duft der hyazinthen
atme ich, die seele treibt

auf dem herweg
bist du ein hindernis
funkelst du rot
in der finsternis
streiftst du das offene fenster

Hong Ying        1996-04-07
MW    Übers. 2005-2012




虹影        1996.1.14


in einer wendung, wagenrad trägt allein
diese zeit
kreuz längen und breiten dring in die wolken über dem grab
zieh herunter
azaleen blühen
verschlingen den regen
schreien: ich brauche dich hier

Hong Ying        1996-01-14
MW Übers. 2005-2012


12月 19, 2012

2009年在維也納大學讀了三本《國民文選 · 現代詩卷》(2005年,林瑞明選編)。幾年前已經知道2000年有英語、德語有兩本台灣詩選,到現在是英語、德語裡最全的台灣詩選。英語的是馬悅然(Göran Malmqvist)、奚密(Michelle Yeh)、向陽主編的《二十世紀台灣詩選》,中文版2001年出。到現在最全面的,將來還是最全面的德語台灣詩選是廖天琪(Tienchi Martin-Liao)、李敏勇、Ricarda Daberkow主編的《鳳凰樹》。《國民文選 · 現代詩卷》第三本有四首李勤岸詩:<距離學>、<解嚴以後>、<白髮>、<輓聯一對>。2009年春季應台北書展的邀請翻譯了幾首鴻鴻的詩。那年三月他去德國萊比錫書展,我抓機會去見面。
2009年讀了《國民文選 · 現代詩卷》,第三本裡除了李勤岸詩文還很喜歡包括宋澤萊的<告別二十世紀>、利玉芳的<憑弔>、王麗華 <這是自由的國度 >、莫那能的<恢復我們的姓名>、拓拔斯 · 塔瑪匹瑪的<搖籃曲>、<孤魂曲>,還有溫奇的<失眠>、<剝落的日子>等等。《鳳凰樹》和《國民文選 · 現代詩卷》都有陳黎、利玉芳等等。《國民文選 · 現代詩卷》和《二十世紀台灣詩選》都有楊澤、焦桶、瓦歷斯 · 諾幹。《國民文選 · 現代詩卷》竟然沒有夏宇。《二十世紀台灣詩選》有夏宇28首詩,從1980年到1999年。《鳳凰樹》沒有夏宇,但《鳳凰樹》蒐集的詩人到1956年為止。夏宇恰好那年才生出,沒有入選也許還不算那麼奇怪。
《鳳凰樹》一本包括覃子豪(1912年生於中國四川,1925-1937年留日,1963逝)、紀弦(1913年生於中國河北)、陳秀喜(女詩人,1921年生於新竹,1991年逝)、周夢蝶(1920年生於中國河南)、陳千武(1922生於台中縣,先寫日語詩)、林亨泰 (1924年生於彰化,選集題名從林亨泰一首<鳳凰樹>)、杜潘芳格 (女詩人,1927年生於新竹)、錦連 (1928年生於彰化, 會日語)、洛夫(1928年生於中國衡陽)、羅門(1928年生於海南島)、蓉子(女詩人,1928生於中國江蘇)、向明(1928年生於中國長沙)、余光中(1928年生於中國福建)、管管(1929年生於中國青島)、瘂弦(1932年生於中國河南南陽)、何瑞雄(1933年生於高雄,留日)、鄭愁予(1933年生於中國濟南)、林冷(女詩人,1938年於中國四川)、林宗源(1935年生於台南,寫台灣話)、非馬(1936生於台中)、白萩(1937年生於台中)、李魁賢(1937年生於台北縣)、葉維廉(1937年生於中國廣東中山)、朵思(女詩人,1939年生於嘉義)、張香華(女詩人,1939年生於中國福建)、許達然(1940年生於台南)、楊牧(1940年生於花蓮)、杜國清(1941年生於台中縣)、吳晟(1944年生於彰化)、曾貴海(1946生於屏東縣)、陳芳明(1947年生於高雄)、李敏勇(1947年生於恆春)、陳明臺(1948年生於台中縣)、江自得(1948年生於台中)、羅青(1948年生於中國湘潭)、莫渝(1948年生於苗栗)、鄭炯明(1948年生於台南)、陳鴻森(1950年生於高雄)、百靈(1951年生於中國福建)、陳坤崙(1952年生於高雄)、利玉芳(女詩人,1952年生於屏東縣)、陳黎(1954年生於花蓮縣)、楊澤(1954年生於嘉義縣)、詹澈(1954年生於彰化縣)、向陽(1955年生於南頭縣)、莫那能(1956年生於台東縣)。
《鳳凰樹》總共有46位詩人,34位譯者;是一本非常全面的、多元化的、具有台灣本色的詩選。不過沒有1930年出生於中國四川、2010年逝世的商禽,沒有1951年出生的李勤岸、1954年出生的王麗華。(尚禽有一本《夢或者黎明》2006年在德國出版,譯者Peter Hoffmann.)
我的同事梅儒佩(Rupprecht Mayer)已經翻譯了尚勤、陳黎的詩,還有鴻鴻。我這幾年也翻譯了鴻鴻的詩,還有夏宇、陳克華、吳音寧等等。夏宇還想翻譯很多,應該單獨出另一本書。新竹市教書的倪國榮先生幫我們聯繫到莫那能,倪老師自己的詩作也很值得收入幾首。還有幾位年輕的詩人,都聯繫上了。到現在未能聯繫到瓦歷斯 · 諾幹。如果維也納台灣詩選還可以採用上面提到的宋澤萊、王麗華、利玉芳、拓拔斯 · 塔瑪匹瑪、溫奇就會最理想的。詩選計劃在2013年秋天在維也納Löcker出版社出版。奧地利筆會(Austrian PEN, Dr. Helmuth Niederle 主任)支持本計劃。已經申請了台灣文學館的補助。


12月 19, 2012

沵恏!夲亾適凢姩汏蔀汾炪蝂哋飜譯嘟湜詩戨,佷蕶潵,洎己①矗莈洧柈唍整哋汜淥。洎己竾冩詩,耦尒茬奧哋悡、瑞仕等哋汸蕔刋刋炪。亾姄妏敩《蕗燈》諨刋適佽洧屾崬詩亾涫涫彡渞詩,莪譯荿渶娪。妗姩偢兲奧詶Vagabond Press炪蝂孒顏浚詩潗《沵跞叺叧①個夢》,裡媔拾渞咗祐湜莪哋渶娪譯妏。漻洂娬茬徳國洧噺哋CD淥堷,胕件潵妏洧倆萹莪譯荿徳娪。珆塆莋傢陳尅澕、攋萫荶妗姩拾仴29ㄖ茬惟竾妠蓢渎孒莋闆,莪莋飜譯。朂菦還飜譯孒浭哆哋珆塆詩亾,眀姩茬惟竾妠準備炪蝂倆夲書。《噺蘇黎迣蕔》(Neue Zürcher Zeitung)適倆姩洧陸⑦渞莪哋飜譯,凢苸嘟湜瑭詩,笣葀荰甫、皛劇昜、迋惟、李煜等等。適凢姩飜譯孒倆夲嚠震囩哋尒説。哯茬惟竾妠Löcker炪蝂涻憾興趣炪蝂《溫诂1942》。茬惟竾妠適凢姩茬聅匼國刅厷厔、瑝営峸堡、惟竾妠汏敩、芤ふ敩阮等哋汸哋蹍灠洧莪哋飜譯,给瑺剀姺泩哋奧狆妏囮茭蓅拹浍莋飜譯,並將惟竾妠倳蔀閄踺茿妏件茛狆國萠伖①赽譯荿狆妏。2009姩琺蘭尅湢書蹍徳國伯尒樭唫浍(Heinrich Böll-Stiftung)洧①夲書《Wie China debattiert》,洧蓁暉、慛衞岼、哿衞汸、偡茳等亾哋妏嶂,莪啝凢莅哃倳譯荿徳娪。2010姩偢兲瑞仕妑噻尒哋Christoph Merian炪蝂涻洧①夲《Culturescapes China》,関於2000姩姒後狆國兿朮、踺茿、堷泺、摂影、妏敩等等,裡媔洧①萹夲亾彅啴冩朂菦妏敩哋妏嶂。篨孒仩媔諟菿哋噺蘇黎迣蕔還洧徳國Die Zeit、FAZ、taz、Tagesspiegel等等汏蕔刋適凢姩憕莪哋飜譯。奧哋悡洧卆誌Fleisch2010①仴刋憕④巛膂羙莋傢骉蘭哋萇詩《莪們洳哬摋①隻掱套》,莪譯荿徳娪。徳國莱仳唶汏敩《點嚜》卆誌2009姩、2010姩嘟憕炪莪哋譯妏,洧顏浚、珆塆詩亾鴻鴻等等。奧哋悡Reispapier悸刋、Wienzeile悸刋適倆姩洧佷哆莪飜譯哋詩妏。2012姩伍仴炪刋哋Wienzeile 62裡狆國莋傢洧韓寒、⑦咯、箶怺、鄭尒琼、厐掊等等。竾笣葀奧哋悡Linz(啉兹)哋殷戨婯(Ingrid Fischer-Schreiber)、徳國慕胒嫼哋樊尅(Frank Meinshausen)等飜譯哃倳譯荿徳娪哋妏嶂。2010姩奧哋悡Graz咯菈兹Lichtungen悸刋憕炪莪譯荿徳娪哋詩,2010姩偢兲哯姙奧哋悡毣浍浍萇Helmuth Niederle茬惟竾妠Löcker炪蝂哋《Von der Freiheit des Schreibens》洧莪哋譯妏。2013姩①仴將炪蝂哋惟竾妠Wienzeile妏敩悸刋洧咮妏、 渱影、浵蕥竝哋詩妏,莪譯荿徳娪. 渱影萇萹尒説《K》莪譯荿徳娪,2004姩茬徳國Aufbau炪蝂涻炪蝂。適凢姩將渱影、骉蘭哋詩莋、狆短萹譯荿徳娪、渶娪,茬瓯羙婼迀刋粅憕炪。2010姩12仴徳國慕胒嫼Riva炪蝂涻炪蝂赑玪哋《嚠哓菠伝》(Der Freiheit geopfert),莪啝倆莅哃倳譯荿徳娪。1999姩-2008姩莪啝悽ふ荰鵑炷茬苝倞。茬狆國亾姄汏敩等敩阮嘋娪訁,並苁2000姩给妏囮蔀、亾姄畵蕔、妗ㄖ狆國、伍詶伝譒炪蝂涻等等僟媾莋飜譯。伍詶伝譒炪蝂涻、亾姄畵蕔炪蝂涻洧凢夲莪飜譯哋書,関於狆國書琺、敦瑝坧崫等等。


12月 17, 2012


irgendwann beisst die kaelte zu
wenn du draussen wohnst
kennst du die wege
unten am bach, wo das licht nicht hinkommt
koennen enten im wasser schlafen?
enten stecken den kopf in die federn
im schilf in den straeuchern im haus auf der insel
obdachlose schlafen am spielplatz
jedesmal wenn sie ein spielzeug verliert
einen kleinen drachen eine matrioschka
ist meine tochter traurig.
manchmal singt sie dem spielzeug ein lied.

MW Dezember 2012


toys and the frost

one day or another you feel the jaws
when you live out there
you know the paths
by the stream where the light can’t enter.
are they sleeping on the water?
ducks tuck their head in their feathers
in the reeds in the growth in their house on the island
sometimes the homeless sleep on the playground
each time she looses a toy
a little dragon a matryoshka
my daughter is sad.
sometimes she’ll sing her plaything a song.

MW December 2012

Maia und Isa

Leo reitet1

12月 10, 2012


please click here

you can find comments here (MCLC List)

Mo Yan’s Nobel lecture is worth seeing and hearing. The link above doesn’t work in China. Tried to post it on Weibo 微博, didn’t work either. is still banned in China, it seems. The video of Mo Yan’s speech is of course accessible on many websites in China. What is also accessible, to my surprise, is a video of Gao Xingjian’s Nobel lecture, 12 years ago. One Weibo user made this comment:

“I don’t agree with Mo Yan’s critics. But if you compare him to Gao Xingjian, there is a huge difference. In the end, one of them can never return to his home country, the other one can keep his job at the Writer’s Association and be celebrated. Comparing the two Nobel speeches, Gao Xingjian’s could be the one more deserving of pride in the Chinese-speaking world.” Hard to translate, because it’s very good and rather literary Chinese.

They had heated discussions in Sweden, for example between Göran Sommardal and Björn Wiman. Read all about it, in Swedish or Chinese (萬之譯) …

Mo 莫

12月 9, 2012

Please click on the image


Thanks to Charles Laughlin for his eloquent and far-reaching defense of literature. A defense, at least a deeper discussion of art and literature, is what has been missing from the debate. We’ve had apologies of Mo Yan 莫言, or the Nobel prize 諾貝爾獎. From himself, in his storied speech. From commentators, including me. I said debate in China is the best thing, perhaps the only thing, that comes from this prize. But what kind of debate? And why? Shouldn’t we be glad about the attention for Chinese literature, and for literature in China? Isn’t it enough to read more, and read more carefully?

Nick Kaldis has observed that Anna Sun’s article was the first attempt to debate Mo Yan and the current situation of Chinese literature in literary terms. Charles has pointed out the crucial flaws. The concept of Mao-speak or Mao-ti 毛體 came up in the 1980s in the context of a renaissance of culture, writing, philosophy, debate- everything that had been missing in the Mao-aftermath. Charles has emphasized that new literature in the 1980s, like the fiction of Yu Luojin 遇羅錦, Dai Houying 戴厚英, Zhang Wei 張煒, Zheng Yi 鄭義, Zhang Jie 張潔, A Cheng 阿城, Wang Anyi 王安憶, Liu Suola 劉索拉, Zhang Xianliang 張賢亮, Han Shaogong 韓少功, Jia Pingwa 賈平凹, Can Xue 殘雪, Ma Yuan 馬原, Yu Hua 余華, Ge Fei 格非 and many others, along with the critical writing, philosophy etc. around it, was supposed to overcome the effects of Mao-speak. Charles has also shown how Anna Sun’s view deliberately blocked out major portions of Chinese literature in many centuries, including the last 100 years.

But let us go back to the 1980s. In hindsight, it was very naive to believe that art and literature could renew the nation. What nation? What kind of nation, stemming from which revolution? It’s very easy and futile now to say all the hope of renewal was naive. The hope ended in 1989, and has been ending ever since, in the selling off of land 地, air 空氣, culture 文化, heritage 傳統, water 水, people 人 – with steadily worsening consequences. On the other hand, art and literature are still involved in an ongoing renewal, with very interesting results.

The only flaw in Charles’ essay, from my point of view, is what I’ve said before, too many times perhaps. I believe that ideology isn’t harmless. Questions involving ideology and philosophy aren’t harmless. At least they were thought of as relevant in the 1980s. Copying Mao’s seminal 1942 speech on literature and art in 2012 is just a ritual, yes. But what do Mao Zedong, the “Yan’an Talks” 延安講話, the involved concepts and the furious critique of ritual obeisance signify in the first place?

Are they all more important than reading more art 藝術? Maybe not. Still, how about a little theory 理論? What is ideology 意識形態? Lacan’s 拉岡 answer, according to Žižek 齊澤克, comes down to emptiness 空虛. No, this is not about Buddhism 佛教. Ideology is what people hold on to in their hearts and minds, in order to belong. To belong to a group. To have an answer, the hope of an answer, a meaning. Do you need to know what your ideology is all about, where it came from, what it involves? Not really. It’s there. Like the believe that everyone is entitled to buy automatic weapons. Every citizen.

In the 1980s, such questions, or more intelligent ones than I can elaborate here, there and anywhere, were asked a lot. A very, very big hope was involved. That’s where Liu Xiaobo 劉曉波 comes from. That’s where Wang Shuo 王朔 comes from. That’s where Yu Hua 余華 comes from. With some writer’s, it’s not always obvious where they come from. Liu Zhenyun 劉震云 and Feng Xiaogang 馮小剛, who are known for lively comedies, with sometimes well-hidden serious issues, have just released “1942”, a film about famine 飢荒. Man-made famine, mostly. And campaigns. Campaigns to unite the nation, to beat intruding foreigners.

It is rather obvious where Gao Xingjian 高行健 comes from, when you hear him speak. Some Weibo 微博 users did that last weekend, for a comparison in Nobel literature speeches 諾貝爾文學演講. Gao’s Nobel speech was available, copied on Chinese servers, which had not been policed very severely in this case, apparently. Gao Xingjian’s Mandarin has a southern accent. He is not hard to understand, but it’s not the kind of Mandarin Mo Yan commands, rather effortlessly, it seems. Mo Yan is the Writer’s Association’s 作家協會 vice chairman 副主席. The chairwoman is Tie Ning 鐵凝. I like her stories, they are very much about memory. But I haven’t heard her speak in public. Don’t know if a shining, booming Mandarin like Mo Yan’s is the standard at official cultural associations these days.

Is it obvious where Mo Yan comes from? Everybody knows where he comes from, we know his aunt, father, wife and brother, as far as they have been interviewed and compared to how they might appear in his novels. That’s what Mo Yan said in his speech. Is that all we need to know? Mo Yan spoke about is mother. It was very moving, at least to me. It’s a great text, that speech. Censorship-resistant. Available in six or seven languages on the official website. Which is blocked 被阻擋 in China, of course.

Gao Xingjian and Mo Yan are very different in their language. Everyone who has read Soul Mountain 靈山 and One Man’s Bible 一個人的聖經 in the original knows that. Mo Yan and Gao Xingjian are very different in their attempts to overcome Mao-ti. Both have written great novels, in my experience. Both stay away from day-to-day political issues and debates. But Gao Xingjian emigrated in order to write and paint in peace, comparatively. Mo Yan worked on his spoken Mandarin. Ok, that was unfair, I don’t know how he sounded in the 1980s. His novels from back then are great, especially The Garlic Ballads. Liu Xiaobo liked Red Sorghum 紅高粱, because it was very sexy, in the 1980s. I like The Garlic Ballads 天堂蒜薹之歌, and The Republic of Wine 酒国. Life and Death Are Wearing Me Out 生死疲勞 and Big Breasts And Wide Hips 丰乳肥臀 are fascinating, too. All stories about more or less recent decades. Sandalwood Death 檀香刑 is a 19th-century-story. Sex, gore and folklore. Very well done. And maybe as moving as Mo Yan’s words about his mother.

Yu Hua’s first novel Cry In The Drizzle 在細雨中呼喊 has a guy running amok in China’s 1970s. The hero’s father, if I remember correctly. Gao Xingjian’s Nobel made many exiled and self-exiled writers and other culture workers think about their paths. Maybe the prize was for all of them, in a way. Is Mo Yan’s prize, in a symbolic way, a reward for everyone in China? Depends on your ideology.

(Sorry, I am not sure where exactly Žižek 齊澤克 published what I’ve related above. Maybe in Has Someone Said Totalitarianism?)

Murong Xuecun, Yu Hua, Liu Zhenyun, Bob Dylan and Rivers of Bablyon

8月 5, 2012

I don’t think Murong Xuecun exaggerates, like one commentator suggested on the MCLC list. Yes, you could encompass many alarming, saddening, embarrassing stories in one speech in other places than China, and people do it all the time, naming names, practices, products. The difference is that in China you will be silenced more swiftly and harshly. Yes, there are exceptions.

Does Mo Yan revel in cruelty like Dan Brown? Does Yu Hua make better use of the cruel parts in his novels? Ok, I’m an interested party, I can’t really say. Would be interesting to analyze in detail. Mo Yan’s novels are great works, at least those I have read, he has written a lot. Deep, cathartic, even accusing use of cruel events and structures. I love Yu Hua’s tone. And I associate Liu Zhenyun in Remember 1942, and Murong Xuecun’s Sky and Autumn speech.

We had Jeremiah in church today, along with that story where a guy goes abroad and gives his gold and silver to his servants. The ones that receive more trade with it, and when their lord comes back, they can give him double. The one who received very little buries it, and when the lord comes back, he digs it out and says, I know you are a harsh governor and reap where you haven’t sown, so I was afraid to lose what you gave me, and kept it double safe. His colleagues get to join the big party, and are rewarded with great posts. He is cast out into the darkness, which is filled with howling and chattering teeth. It’s a horrible story. Yes, it’s a parable, and if you have very little reason for faith, you should still risk it and try to make more, because if you bury it deep in your heart you might lose the little trust you had and received and be cast out into the darkness. But if you are the one who has reason to be afraid, how can you trust your lords? The ones who have more and get more have it easy. Even if they lose everything, they are often rewarded – those powerful managers and functionaries. And if there are enough of those who are cast out, and they get organized, maybe some bishops or other lords might dangle from lamp posts. A Hussite reading, said my wife. Yeah, maybe. No shortage of horrible stories in Chinese literature, like in the Bible.

Jeremiah is even worse, it’s a much bigger story, infinitely more horrible. And there is a detail, not in the Jeremiah parts used in church today, but in the songs in exile. By the rivers of Babylon, where we sat down, where we wept when we remembered Zion. And in the end the singer wishes, or the singers wish they will one day brutally kill the children of the oppressors. That’s the detail in Murong Xuecun’s speech I was thinking about.

The calling of Jeremiah, where he says he’s too young, and God says he has to go and obey, and open his mouth, and God will put His words into his mouth, and he will be set above nations and kingdoms, so he can pluck out and demolish, ruin and destroy, as well as plant and build. The preacher said she thought of parting and setting off to other posts, and how the Marschallin in Hugo von Hofmannsthal’s and Richard Strauss’ Rosenkavalier sings of what she will have to give up. What a horrible comparison! There is nothing light in Jeremiah. There are no waltzes. Ok, Rivers of Babylon, yes. But with Jeremiah, if you have to mention Austrian writers, Franz Werfel would be much more apt. Werfel was Jewish and used Jeremiah, a lot. Ok, she did mention, much too briefly how nobody would heed Jeremiah, and that it’s actually the most terrible story.

Anyway, when I heard Jeremiah, I thought of Bob Dylan. Masters of War. “How much do I know, to talk out of turn? You might say that I’m young; you might say I’m unlearned. But there is one thing I know, though I’m younger than you, it’s that Jesus would never forgive what you do. […] And I’ll watch while you’re lowered onto your deathbed, and I’ll stand on your grave and make sure that you’re dead.” I don’t know if Dylan thought of Nixon and Kissinger explicitly, when he wrote this song. America’s Vietnam War was raging, and I think the song came out when Nixon and Kissinger where in power. Anyway, there is that Monty Python song about Kissinger. Very explicit. Dylan and Monty Python would not be able to sing these songs in China on stage today, to say nothing about what Chinese artists can do. No, Murong Xuecun doesn’t exaggerate.

x and y

x was cruel

butt is sore

y was able

and suave.

both loved culture

both destroyed

hundred million

butts are cold

MW         March 2007

Yes, I thought of Mao and Nixon, and their sidekicks. But x and y could stand for many people, and could be mentioned anywhere, at least today. Almost anywhere, probably. Anyway, it’s about smoking, you know. Littering. OK, enough for today.

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