Translating Murakami

How Haruki Murakami’s ’1Q84′ Was Translated Into English

Interesting article on how Murakami’s novel was translated.

When translating 1Q84 and other Murakami works, do you feel any obligation to be respectful of the voice and feel of Jay Rubin’s and Alfred Birnbaum’s translations? Do you feel that you all are creating Murakami’s English oeuvre, and that it ought to feel unified, or are you more focused on each book in isolation?

I admire Jay’s and Alfred’s translations, but I just do my own thing, my own take on what Murakami should sound like in English. We each have our own styles–Jay, for instance, tending to use fewer contractions than I do. I’m the only one of the three Murakami translators who’s worked with the other two translators on projects. When Alfred and I did Underground, and Jay and I did Blind Willow, Sleeping Woman, we didn’t try to intentionally create anything unified, but with 1Q84 the editor, at least, did try to smooth out any major differences, which makes sense since it’s a single novel. Because my portion of the novel came last, the editor had by then decided how to handle certain stylistic points, so I went along with them. (Thus, to get back to the earlier point, my part has fewer contractions than I usually use.)

This was the part of the interview that struck me the most, due to my current translation of Shin Kyung-sook’s I’ll Be Right There. One of the first questions I asked when I was offered the assignment was whether Shin’s agents wanted me to echo Chi-young Kim’s translation style or to just do my own thing. A translation carries the burden of representing a writer’s voice, and whatever hits the marketplace first could theoretically be setting the tone for that writer and establishing readers’ expectations. I wondered whether readers would understand the difference between the original writer and what we translators bring to the mix. In this case, her agents emphasized that I should just do my own thing and not worry about referring to pre-existing translations.

I do enjoy reading other translators’ work, though, especially if they’ve worked on the same authors as me. In translation, there’s always more than one solution and rarely a “right answer,” so it’s useful to see what other people come up with. But I still wonder whether readers are ever puzzled by the differences they come across in translation. I know that with poetry translation, I’m quick to favor certain translators over others and have in the past specifically not purchased books because they weren’t done by a particular translator. But maybe the differences are more apparent in verse than in prose since word choices way more heavily there.

Jay Rubin, in Making Sense of Japanese, broaches the stereotype that Japanese is more imprecise and mysterious than English.

There’s a generalization out there that Japanese is somehow imprecise or vague compared to English. I don’t buy it. Japanese communicate as well as anyone, and a writer like Murakami—though the overall atmosphere of his work may be dreamlike or surreal at times—lays out his ideas clearly.

Is there a Western language that’s at all analogous in structure and cadence? German, in that the verbs come at the end?

It’s unlike any other language I’ve studied, and I’ve studied Russian, Chinese, French, and German. With Japanese verbs coming at the end I sometimes feel that translating Japanese into English is like giving away the punch line.

This was another part of the interview that I thought was also relevant to Korean-to-English translation. I’ve also heard Korean described as vague or as relying heavily on context and reading between the lines. But what I’ve found in teaching K-E translation, and especially teaching close reading techniques to translators, is that the exact same issue arises with English. Things that are stated in plain and exacting language in Korean will be vague and figurative in English; and things that are clear in English will be vague in Korean. One small example is transition words. Korean prose uses a ton of transition words for textual clarity that can simply be eliminated in English. But when you have students who have been trained on a word-for-word translation model, it can be very difficult to get them to see that not every word equals a word. Sometimes a word in Korean equals a silence in English. Or a semicolon. Or a dash.

The punch line issue is one I personally wrestle with. I want so much to preserve that ta-da! moment, but more often than not you wind up with odd inverted sentences that do exactly the opposite of what you want them to do — lose the reader rather than pull them in closer. I find I spend a lot of time in class talking about how to create focus and emphasis in an English sentence. Our students tend to fall back on overusing “just” and “even” and other added words that clog up and slow down the sentence.

I could also add something here about irony and the myth that Koreans are never sarcastic, but that’s another story.

10/25: Girls’ Generation? Gender, (Dis)Empowerment and K-pop | Royal Asiatic Society – Korea Branch

Aside

 

Professortranslatorfilmmaker, and friend of SOV Stephen Epstein is giving a talk at the Royal Asiatic Society – Korea Branch on Tuesday, October 25, at 730: Girls’ Generation? Gender, (Dis)Empowerment and K-pop | Royal Asiatic Society – Korea Branch.

 

via Asia Pacific Arts: interview with the director and cast of Wedding Palace

Asia Pacific Arts: My Big Korean Wedding: interview with the director and cast of Wedding Palace.

I’m verrry interested in this film about a Korean-American/Korean wedding both from a thematic and production perspective. It’s about a wedding between a Korean-American man and a Korean woman, and was shot by director Christine Yoo with separate U.S. and Korean production teams (starring Brian Tee, Kang Hye-jung (of Old Boy and Welcome to Dongmakgol fame), Bobby Lee, Stephen Park, to name a few, and ooh! Margaret Cho as “The Shaman”?!).

Having experienced a similar situation with my brother’s wedding, and being curious about/studying Korean/Korean-American relations, I can’t wait to see how she deals with the cultural assumptions that happen on both sides of a “Korean family.” I’d always had a sneaking suspicion that my parents’ insistence on what Korean culture is and what it meant for our family was contingent on the particular historical moment they left (the early 1970s), where they found themselves in the U.S. (California, but not L.A., so not a huge diaspora community), and the course of history in South Korea since their departure (tumultuous, to put it mildly).

My generation of 2nd-generation Korean-Americans’ (dating myself here a bit) interest in contemporary Korean culture was mediated through new immigrants, crappy video tape copies of Korean dramas, relatively limited access to films and music, and a seemingly bigger conceptual distance, but that has changed dramatically with the internets (duh) and greater movement of populations for education and leisure. This is not a profound statement by any means, but easier access to Korean media has really drastically changed the way the diaspora community views and relates to Korea proper, down to the concrete level of language acquisition and preservation/continued evolution.

When I first started really paying attention to Korean dramas while studying Korean language in the early 2000s, I asked my mother (who left Korea in 1972, had been back a handful of times, and was an occasional crappy video-tape watcher of Korean dramas) about the difference between two words for happy: “행복하다” and “기쁘다.” She’s no linguist, but she told me at the time that “행복하다” wasn’t used all that often because it meant a really effusive, over-the-top, ecstatic kind of happiness. This confused me, as the dramas I saw dropped “행복” like after-dinner mints, or like a completely normal part of everyday speech. Fast forward a few years, and “행복” is a normal part of everyday speech for my “at least two hours of dramas a day” mom, and a case-in-point that:

a. language evolves,

b. language in isolation in diaspora communities can stagnate or evolve differently,

c. access to contemporary media can change that,

d. korean dramas are insidious, and

e. my mom watches a lot of drama (she now claims that I have mis-remembered this conversation, or that it never happened).

This is a minor point in the greater conversation of how diaspora ties have changed in the last decade or so, but it came up again for my family when there were miscommunications and misplaced/misconstrued expectations between my (now) Korean-American parents and my sister-in-law’s “Korean-Korean” parents. Hijinks ensued, but probably in a less entertaining way than would happen in a film.

So, long story short, I want to see this movie, I wonder how she deals with the cross-cultural issues in the story, I’m fascinated by the aesthetic differences she sees between Korean film and Hollywood film (her milieu), glad to see Stephen Park of In Living Color fame again, Korean cultural essentialism academic jargon wankery, etc. etc. (Deep curtsy).

Naturalized Korean decries refusal of entry to sauna

 

Naturalized Korean decries refusal of entry to sauna.

An ethnic Uzbekistan woman has filed a petition with the National Human Rights Commission after she was denied entrance to a sauna here.

A sauna employee refused to admit to the woman, a naturalized Korean, saying she was still a “foreigner” by appearance and foreign users may “make water in bathtub dirty” and “pass on AIDS.”

This is seriously horrible. I’m glad she’s speaking out about it. In her own words:

“Many foreigners face such discrimination often but mostly they remain silent because they don’t speak Korean well and don’t know where they can appeal,” said Ku Su-jin, whose Uzbek name is Karina Kurbanova. 

And from a director of the Gyeongnam Migrant Community Service Center in Changwon, Gyeongsangnam-do:

“There are laws banning discrimination by gender or by worker’s status. But there is none governing discrimination by race, not only do Koreans discriminate against foreigners but also Koreans discriminate against other Koreans like in Ku’s case,” a director of the center said.

I’m not that familiar with Korean naturalization laws, but I wonder if it’s mandatory to take a Korean name. The naturalization application form has a space for “Name (hangeul)” <성명 (한글)> and “”Name (foreign name)” <성명 (외국명)>. If the naturalized citizen must have a Korean name, is their ethnic or “foreign” background maintained in their documentation as far as census information is concerned, or are they assimilated as Koreans? I ask this because I recall reading that it is difficult to gage the numbers of non-ethnic Japanese citizens because once they are naturalized, the census counts them as ethnically Japanese.

 

Equality: “Foreign Professionals” now on par with “Migrant Workers”

So I saw this headline:

The Chosun Ilbo (English Edition):  E-7 Visas Available for Qualified Migrant Workers

…and click through with reservations about that “qualified” qualification only to have my suspicions confirmed. It’s a short article, so I’ll just parse it in full, yeah?

Foreign workers with certain qualifications can now change their visa status from one of Non-Professional Employment or Working Visit to an upgraded General Work visa, also known as the E-7.

Hey, cool, that seems like a positive development! The E-7 visa is given to foreign “specialists who work for large corporations or in IT, according to the Chosun Ilbo article in Korean (husband suggested I be fair and look at the official Ministry of Justice announcement, but I hate legalese, so I’ll just supplement with the more detailed Korean article). Here are the “ferner” visas as listed on the Hi Korea Immigration section:

Most people who would be called “migrant workers” (although this could be applied across the board, it generally refers to foreign workers in the industrial or service sectors) have E-9 (Non-professional employment) or H-2 (Guest worker) visas, but this new law would give them the opportunity to change their status to the coveted E-7.* But wait, what are “certain qualifications”?

According to the guidelines revised by the Ministry of Justice, low-skilled immigrant workers who meet specific qualifications can apply for an E-7 visa, which is generally issued to professionals or highly-paid foreign employees in Korea.   

Right, yeah, same as above. Again, “specific qualifications” for “low-skilled immigrant workers”? The plot thickens…

The E-7 makes it easier for foreign workers to obtain permanent resident status.

Aha, that is useful. So F-2 or F-5 is in reach with E-7 status, but not necessarily for the others.

Only those who are under 35 years old, and who have a college diploma and at least four years of work experience in the country within the last decade can apply.

Oh, I see. Hm… more specifics on foreign resident statuses from the Korea Tamil Nanbargal website, according to which, the H-2 “Working Visit” visa was:

  • Introduced in order to alleviate discrimination directed towards overseas Koreans from China or the former Soviet Union upon practical applications of the “Entry/departure and legal status law for overseas Koreans”
  • The open-door policy and increase in employment opportunities for the aforementioned parties serves as basis for reciprocal advancement of the Korean society and that of the overseas Korean, as well as strengthening emotional bone between Korean bloodline.
But that was circa 2008. E-9, as of April 15, 2011 was for “non-professional employment” for a sojourn of up to three years according to this.
So, given that you are under 35, have a college diploma, and have at least four years or work experience, you can change your status to E7. But the other visa statuses are for three years. Oh goody. And… you need a college diploma, which I imagine is very common for everyone who comes to Korea to do the so-called 3D (dirty, dangerous, difficult) jobs. Of course.
Finally,
The ministry expects the new measure will help meet the continued demand for highly-skilled migrant workers.
So, the new measure, intended to help “low-skilled immigrant workers who meet specific qualifications… apply for an E-7 visa,” will help Korea “meet the continued demand for highly-skilled migrant workers.” I see. On the plus side, my husband seems to have been re-classified, from “foreign professional” to “migrant worker.” Power to the people.

Overcome With Beauty

Meanwhile, back in the world of non-irony, this happened:

신경숙과 한옥에 앉아 창밖 보다가… 울어버린 美편집자

American editor cries while sitting in a traditional Korean house and gazing out a window with Shin Kyung-sook.

So last week for the Paju Booksori, a week-long book festival up in Paju, Robin Desser, Editor Extraordinaire from Knopf, best known in Korea for having edited Shin’s Please Look After Mom, visited Korea to give a talk on publishing Korean literature in translation and on Shin’s particular success. She was also taken on a tour of several locations that appear in Shin’s novel, 어디선가 나를 찾는 전화벨이 울리고, which will be published in English as I’ll Be Right There and is being translated by… me.

한국은 처음. 공식적 방한 이유는 지난 7일 있었던 파주북시티 국제출판포럼의 참석이었지만, 그에게는 더 중요한 비공식적 이유가 하나 더 있었다. 작가의 미국 출간 두 번째 책이 될 ‘어디선가 나에게 전화벨이 울리고(미국 제목: I’ll be Right There)’의 공간적 배경을 함께 걷는 일. 그리고 무엇보다 뉴욕 연수를 마치고 지난 8월 귀국한 작가와의 해후(邂逅)다. 이 자리에는 (이르면 내후년 미국에서 출간될) ‘어디선가…’를 번역 중인 이화여대 통·번역학과 김소라 교수도 함께했다. 작가·편집자·번역자의 의기투합인 셈이다.

Translation: “First time in Korea. The official reason for her visit was to participate in the international publishing forum held in Paju Bookcity on the 7th, but she had another, more important, unofficial reason. To walk through the spatial backdrop of I’ll Be Right There, the second novel of Shin’s to be published in the US. And, most of all, to be reunited with the writer, who returned home in August after finishing her stay in New York. Also accompanying them was Sora Kim(-Russell), who is currently translating I’ll Be Right There. It was a coming together of the minds of writer, editor, and translator.”

Yipes.

Anyway, I sadly missed the part of the tour where they visited the actual locations in the book I’m translating, as well as the part where Shin took Ms. Desser to Seoul Station to show her the spot where the mom in Please Look After Mom is lost. Instead I wound up on the part of the tour that went to a hanok, which does not figure into I’ll Be Right There.

 

Not that it matters. IBRT is about a group of college students in the 1980s, living typical student life for the time, i.e. demonstrating, frequenting hole-in-the-wall bookstores and coffeeshops, and living in basement rooms and rooftop shacks. I already know what that looks like. Especially those dank basement rooms. All. Too. Well. In fact, the only places in IBRT that I haven’t personally seen are army barracks, an armed bunker on the beach, and the breaking wave of a student demonstration circa the 1980s.

Back to the hanok tour. It’s true. The editor cried. (More than once.) Of all of the rooms in this restored hanok that was built (and this is ironic) by the Japanese in the 1930s, there was this one tiny little 구석방 looking out onto an equally tiny 구석 garden. Shin shooed Desser into the room, told me to tell her “just sit there for a minute,” and slid the paper door shut. When the door opened again, I expected to see a jetlagged Desser slumped over in sleep, but instead she was crying, overcome with what she described as Stendhal syndrome (and which both I and Desser’s interpreter were entirely unable to translate for the reporter, hence the footnote at the end of the Korean article).

We received a complete tour of the hanok and heard the full story of why it was built, who it was built for, and how it came to be restored. In the 1930s, the Japanese built these houses as a kind of modern townhouse. Each house shares an outer wall with the ones on either side, and the entrances face directly onto the sidewalk, allowing passersby to see right into the houses, unlike in traditional Korean homes where the front gate is set to prevent direct entry. Other features were in keeping with traditional architecture: eastern exposure so the morning light would hit the kitchen first, folding doors that could be pulled all the way up to the ceiling to convert small rooms into larger ones and let the air flow through, and so on.

The tiny room where Ms. Desser sat looked out on a wall over which the moon would be visible on clear nights. That’s the room where a person would be most likely to sit alone and think, or to sit with friends and drink and tell stories or recite poems — but she hardly needed that explanation. She felt it on her own. She also cried later over the story of a 달항아리 (moon jar) that was smashed to smithereens (by, guess who! yup, the Japanese) and painstakingly restored. I’m telling you, she is the perfect editor for Korean writers. She knows exactly when to laugh and when to cry. And she really means it. And, she uses words like sui generis, Stendhal syndrome, and grandstanding in casual conversation in a way that suggests she figures everyone is as smart as her, but without making you feel bad when your eyes double in size and you sheepishly admit that you not only do not remember what sui generis means but cannot right then and there translate it into Korean. She’s such a nice person. And I’m such a lucky punk to get to work with her.

This particular hanok that we saw was the original model home for the development. The current (Korean) owner purchased the house somewhat recently and restored it. The wooden tea tables in the photos belong to an artisan, not visible in the photos, who does these modern interpretations of traditional pieces. I felt really bad for spilling so much tea on my table.

Unfortunately, because of the strict tour schedule and the looming presence of the reporter, I did not get to spend much time talking to either the writer or the editor. If I could, I would have asked a million questions about how IBRT should be read by English readers and what the potential response will be. It’s definitely a Shin Kyung-sook work, but it’s also quite different from PLAM. My initial assumption was that the story might be less universal — everyone has a mom but not everyone comes of age under a dictatorship — but with the ongoing waves of protests taking place around the world, I’m starting to rethink that.

I can’t tell you yet when the book will be in print. We just started the editing process, which means that I am in the waiting process. The don’t open the file again or you will see another billion awkwardly translated sentences desperate for the editor’s comments staring back at you process. But the next time something interesting happens, I promise you’ll get to read about it here.

인증샷:

“Mr. Pizza is original pizza”

This Mr. Pizza ad has been making the rounds (and has been discussed at length elsewhere), but it is worth a couple views. I was advised not to give up watching in despair after the first fifteen seconds by the second person to recommend it to me, which is good, because I very nearly gave up in exasperation. You’ll know what I mean.

The first person to recommend it to me admitted to not making it past the introduction, which speaks volumes about our expectations of Korean media as well as the zeal with which conspiracy theories are pursued.

As usual, the comment section is a hotbed of nationalist arguments, but the response is mostly positive. The duplicate link with Korean subtitles, though, had many critical comments (in Korean) that were concerned with what foreigners would think about Korea if they saw it. Is this underestimating “foreigners,” or a valid concern based on perpetuated stereotypes of the *ahem* earnestness of Koreans? Probably a little of column A, a little of column B.

In any case, haha. The bit with the actual chairman of Mr. Pizza is great. Maybe almost enough to make me try it again.

There are also a bunch of companion videos here.