Posts Tagged ‘Charl-Pierre Naudé’

Pieter Odendaal. Oor Kamfer, Van Zyl en kleur wat nooit alleen kom nie

Friday, January 13th, 2012

Hierdie blog het aanvanklik as ’n kommentaar op Charl-Pierre Naudé se kommentaar op Yves T’Sjoen se essay oor die resepsie van Ronelda Kamfer in die Lae Lande begin. Hoe meer ek getik het, hoe meer het ek egter besef dat my kommentaar die konvensies van die genre van aanlynkommentare begin oorskry – ek wou te veel sê en later het dit nie meer soseer oor Charl-Pierre Naudé se kommentaar gegaan nie – daarom die blog.  Naudé het onder andere verwys na die sogenaamde “sosiale en kulturele buiteliterêre oorwegings” wat dikwels die ontvangs van ’n bepaalde digter se werk beïnvloed. Ek stem saam wat betref sy opmerking oor die behoefte aan ’n meta-kritiese blik op literêre kritiek in Suid-Afrika wat fokus op die wyses waarop die identiteit van die outeur dikwels ’n deurslaggewende invloed het op die resepsie van sy/haar werk. Ek dink dit is die geval in beide die Afrikaanse en Suid-Afrikaanse Engelse literatuursisteme (ek weet nie genoeg van wat in die Xhosa en Zulu letterkunde op die oomblik aangaan nie, maar hierdie afgeskeepte poeletjies loop net soveel gevaar). Dit is seker iets waarvoor enige letterkunde versigtig moet wees.

noudat slapende honde

noudat slapende honde

Waaroor ek wonder, is die “sosiale en kulturele buiteliterêre oorwegings” waarna Naudé verwys (en ek neem aan dat dit juis hierdie oorwegings is wat Naudé meen veroorsaak dat Ronelda Kamfer eerder as Jasper van Zyl se werk aansien in Nederland geniet). Bedoel hy dat Kamfer ’n “kleurling” is en Jasper ’n “whitey” (ek plaas hierdie etikette in aanhalings om hulle as etikette te merk)? Indien dit die geval is, verstaan ek nie hoekom Naudé dit nie net sê nie – dit voel of hy heeltemal te versigtig is. En ek verstaan dat mense skrikkerig is om prontuit oor etikette te praat, maar dit is presies hierdie soort dapper gesprekke wat Kamfer, glo ek, oopskryf in haar poësie.

 

Ek dink hier ook aan die gedempte menings wat sekere mense het rakende die gedeelde toekenning van die Jonker-prys aan Kamfer én Marais – dat dit ’n soort troosprys vir Kamfer is, dat Marais dit glo eintlik meer verdien het en dat hierdie gebaar herinner aan die jaarlikse top matriekpresteerder-toekennings waar “voorheen benadeeldes” dieselfde erkenning geniet (met swakker uitslae) as die wit uitblinkers van privaatskole. Ek wonder soms hoeveel lesers agter bleek en geslote deure voel dat Marais die Jonker-prys meer as Kamfer verdien het.

Maar terug by Naudé se kommentaar en sy voorstel om te kyk na die verskil in resepsies van Kamfer en Van Zyl se werk in Nederland. Ek is ’n bloeitjie wat die poësie aanbetref, maar ek dink tog dat ek ’n opinie wil waag. Ek het reikhalsend na Jasper se bundel uitgesien nadat ek hier en daar van sy verse te lese gekry het, maar die bundel het my so ’n bietjie teleurgestel. Dit het onder andere vir my gevoel of daar min gegewens in die bundel is wat die gedigte anker in ’n Suid-Afrikaanse werklikheid en wanneer daar wél ‘n eksplisiete verwysing na hierdie plek en tyd is, is dit na my mening ’n redelik eendimensionele en beperkte werklikheid wat beskryf word.

Die lewe tussen pikkewyne

Die lewe tussen pikkewyne

Maar waarteen ek dit eintlik het, is die bundelomslag. Ek weet dat die bundelomslag nie altyd in die digter se hande is nie, maar ’n goeie omslag spreek letterlik boekdele – dit berei die leser voor op dit wat gaan volg. Die enkeling in volkleur bell-bottoms wat omring word deur grys sakemanne (die enkeling wat tussen pikkewyne probeer leef) vergestalt vir my Van Zyl se mymerende individualisme en gedeeltelike opgesmuktheid. Nie dat daar enigiets verkeerd is met ’n ek-gesentreerde digter nie – een van die wonderlike aspekte van die poësie is juis die rare toegang wat dit ons tot die binnekamer van ’n ander mens bied.

 

Hierteenoor skryf Ronelda Kamfer oor alles behalwe haarself – sy skryf buitentoe. En ek dink dat dit presies om hierdie rede is dat haar werk soveel aandag in die Lae Lande geniet. Sy skryf verskeie onsigbares se werklikhede oop (onsigbaar in die Afrikaanse letterkunde, onsigbaar in die daaglikse gestamp en gestoot) en dien dus as ’n soort optekenaar van die onopgetekendes. Beide Noudat slapende honde en grond/Santekraam dien as poëtikale argiewe van die hede en is daarom ook veral relevant vir buitestaanders wat (nes ons) probeer om hierdie vreemde land te verstaan – hierom, dink ek, dat Kamfer ook in die Lae Lande gelees word. Derek Walcott stel dit die beste in ’n aanhaling wat ook as motto vir Kamfer se debuutbundel dien:

[she’s] just a red nigger, who love the sea,
[she] had a sound colonial education,
[she has] Dutch, nigger and English in [her],
and either [she’s] nobody, or [she’s] a nation …

 - The Schooner Flight, Derek Walcott

Laastens wil ek reageer op T’Sjoen se observasie (en Naudé se beaming) dat Alfred Schaffer & kie ’n groot invloed op Kamfer se resepsie in Nederland gehad het. Schaffer & kie kan ook net soveel doen om Kamfer se werk oorsee te herlei – daarna moet haar gedigte self die praatwerk doen. En hulle is besig om ’n helse bohaai op te skop, as ek die saak so kyk. Dis ook goed so: dis hoog tyd dat ons ’n jong Afrikaanse digter kry wat so wyd en presies oor die vreemde hede kan skryf.  En in hierdie sin is die inhoud van haar verse, tesame met die off-hand delivery, vuishou laaste reëls en sonoriteit van haar poësie, presies die literêre oorwegings (en nie die sosiale en kulturele buiteliterêre oorwegings waarna Naudé verwys nie) wat maak dat Kamfer vertaal word en dat haar verse so geredelik op beide Suid-Afrikaners en Nederlanders se lippe gaan lê. Sy, meer as Jasper van Zyl, is besig om ons te leer om onsself en die mense om ons wyer en presieser te verstaan.

Charl-Pierre Naudé - vertaling in Engels

Thursday, November 24th, 2011

Charl-Pierre Naudé - translated by/vertaal deur die outeur/author 

 

Charl-Pierre Naudé

Charl-Pierre Naudé

Charl-Pierre Naudé has had two volumes of Afrikaans poetry published: Die Nomadiese Oomblik (Tafelberg, 1995) and In die geheim van die dag (Protea, 2005). The first received the Ingrid Jonker Prize in 1997. The second was awarded the M-Net Prize for Afrikaans Poetry in 2005 and the Protea Prize in the same year. Naudé’s first English volume of poetry, Against the light, apeared late in 2007. In 2009 a limited bibliophile edition of some poems appeared in a Dutch/Afrikaans bilingual presentation.  He works as a freelance journalist and is a regular columnist for the Afrikaans daily newspaper, Beeld.

 

 

 

Ancestral ground

 

A couple of years back I spent a weekend

on a deserted farm, in northeast Mpumalanga.

The world’s highest count of vertical lightning,

they say, occurs in this region.

The sky grows dark; silver and crimson-

and the crashing sounds begin. A tall tree

might catch fire. I was with my Berlin friend,

we were lovers at the time and far from

our little house when the storm started to gather.

She was homesick for her city, with its history of ashes…

Walking, we could feel the static loading

in our hair and in our clothes, the granite

blocks stacking up, in a world invisible.

The track wound slowly to an open plateau,

a high ground

where the angry heavens would slaughter all movement.

A rumour, of an old leopard that roams…

Our hearts were pounding, but too late to turn back.

Not so long ago there was a halfway shack.

Pods rattled; a tinny sound, of charms in the trees.

Past a little skull that grinned on a stick.

You know about the curse, I said alarmed, in a joke.

She stopped dead: “We must go back!” and stretched out an arm-

the small hairs erect, roots pulling;

tugged at me, and started to run, a leggy blonde girl,

an exotic ostrich across ancestral ground

of a vanquished African tribe burnt field of black stubble

blood ground her dress flying up like the petals of a mad flower,

flashing the chalice. Me after. Drenched.                                                             

 

                                                                    Getting home,

eventually. Our candles were still burning.                            

But the place was a shambles: the tablecloth dragged,

glasses knocked over, plates everywhere.

A feral smell hung in the air. A wind, further in.

“Close everything!” I shouted. “Quick!” she matched.

We fastened the shutters, clunked on the door latches.

The clouds burst their seams. Hail and wind. Lashing

thunder. Safe now… Or not? We stood there dripping

with broad smiles like two river boats being launched.  

Witchcraft… you run towards it, when you flee…

And thinking back, the shelter did not deliver us-we were

still on ancestors’ ground, exposed to its caprice.

Any two lovers naked are on ancestral ground.

The scavenger… was us, the human being, asking to be cared for.

And the lightning?

The flaring bolts of the afternoon-

that happened between us on arriving home

on the plateau of the heart, where no one can hide?

That was just mercy. Simple mercy.

 

 

A time of enchantment

 

A rosary of towns leaped aflame in the autumn:

ruined honeycombs, dripping with ash.

We drove into one. I was born here, said mom

on an epic journey, just the two of us.

“There, grandpa and grandma’s very first house.

How very small everything’s become …”

 

Ma stopped the car. We both got out.

I was six years old. I held her hand,

facing a path leading up to a door:

a fairytale wedding, of two different worlds.

My mother: “The footpath’s so narrow!”

But to me it was a highway broader than grace.

The giant tree that once almost killed her:

“It looks too trimmed or doesn’t get enough water!”

How strange, I thought then, though

I’d never been up that tree myself

I must’ve fallen out of it too that fateful day …

 

The branches waved like an admonishing Dear Lord.

Bees in the thyme bush as big as tiger fish.

And a breeze flicked through a swarm of butterflies

like fingers through patterns of summer frocks.

 

I looked up at my mother.

Her black hair bunched, like the grapes from Canaan.

I lived in a time of enchantment

but ma was already in the time thereafter.

 

“The postbox on poles was my little house by the sea.

Heavens, the house itself is no bigger than a post box …”

 

“How the world shrinks!,” she cried out

half-amused, then riddled with loss.

“Don’t worry, I’ll look after you,” I  said.

Sometimes other voices speak through us.

 

And I remember how she stood there

at her old front gate,

bewildered like a child

and suddenly so small,

 

a little girl

in a very big world, that stretched out endlessly.

 

 

Ode to deserters

            (After a visit to the battlefields of Flanders)

 

You,

beloved deserters and cowards

who were shot here at the dawn hour,

were the embarrassed and wingless angels of a New Earth.

That shit gold, heroism, got its just deserts here

through your doing.

 

Falling,

you fertilised the dazed, deserted mother mire

like blindfolded oxen from Revelations

 

with the half-life

of your radiating ploughshares,

pulled the dappled lie and the fake silver

by their parachute strings into the underworld,

dear princes.

 

Your quivering fear was equal

to the fearlessness of future.

 

The whole world was still dead

when you took a stand here.

Yours was the morning blood sweating

black like Bibles from the marching doorposts,

beloved First-Born.

 

Stuck in birth, you were half-torn

from the pearl mother’s gaping throat shell

but from the peaks of your messenger caps dripped

the Glad Tidings of a brand new world.

 

Why are you so hated?

You transformed the world’s most cursed patch of grass

into a heroes’ acre.

Shot, guys!

 

Thanks to your guts

the whole damned condensed comet

of all the world’s wasted lead

will wipe out the dinosaurs like a hot-air balloon.

At least now there is hope.

 

(And don’t speak of a just war,

is someone murmuring about JUSTICE?

Surely that’s nothing but the same old skeletal scarecrow

knocking along on Gucci stilts and parading

in flapping hospital rags over the same coffin planks,

“No Answer” stitched onto her designer label?)

 

No,

you deserters were the portable fire

that got carried off;

the cut crystal holy goblets that were dropped to smithereens

in the most unholy hour.

 

Who was it,

in this grinning scurvy earth,

where the stitches pull loose up to this day

over Mother Earth’s shame,

who received honours for bravery?

I mean, such crosses now,

was it Jesus Christ?

Nelson Mandela?

No, it was that ceaseless rifleman,

Adolf Hitler.

In a just battle, not so?

 

Now, there

was a moustache without its Marcel Duchamp;

the mysterious old eel mouth made every urinal

look like Mona Lisa.

Ask this ditch …

sign of greater things to come …

 

And that praise-singing morphine needle,

John Macrae, was he any better?

He of the self-conscious, humourless,

catechising rhapsody, sliding so fingerless

over the toothless bowl of a dull-glowing,

meaningless guitar of broken strings, called patriotism?

Where were the gypsies in this spectacle?

At least they’ve got rhythm.

 

Shot at dawn.

 

Deserters, you

gave a spanking new grammar to the world.

“Love, it’s too late now

but if there’s time at dawn,

first thing,

can we set things right, please?”

  

“Lief, het is nu een beetje laat,

maar morgenochtend, als er tijd is,

schiet je dan mij tegen het ochtendgloren dood?”

 

It’s happening in all languages …

It is war that is the traitor.

It is the new morning that is the morning.

 

Cowards,

heirs of the new plots,

distinguished gardeners of the finest, yet unborn dawning Flanders,

you with your dayglo smiles deep in the ground,

 

you are the fifth season

that the seeds are all waiting for.

The new Persia.

 

You are the slumbering God

who will rise from death.

 

And this time, at least,

it will be the Truth.

 

(Uncollected poem)

(Tr. by the author) 

 

 

The race

 

On top

of a towering rock,

steeped to its white collar frills

in the frothing green,

 

the fishermen can be seen.

They sit there astride,

with thighs and calves

sucked to the ridge

in a row,

 

bent forward slightly like hell-drivers

 

each with an eye squinting

on a line dotting out into the distance;

oilskins battered

to the bone by the wind,

behind the fluttering handle bar

of a fishing rod;

capes and windbreakers

blown into humps

then deflating,

leaning to one side,

then to the other.

 

A tarpaulin wobbles -

canvass bags spin like wheels;

pipes gasp and splutter

and meters flap in the wind;

reels of darn let rip

in revolutions per minute

like tiny, whispering engines;

 

and they hang in there,

the weatherbeaten peels,

each with his woven odometer with the kilos stitched on;  

 

speed kings of fabric,

cut out on motorbikes

of cloth folding

around stone,

throbbing like flags,

 

competing

tenaciously,

 

in a Grand Prix

of the sewing machines.

 

(Uncollected poem)

(Tr. by the author) 

 

 

Author’s note: “Ancestral ground” and “Time of enchantment” are from Against the light (Protea, 2007). This anthology were translations/versions of the same poems in the Afrikaans anthology In die geheim van die dag  (Protea, 2004)

“Ode to deserters” and “The race” are new poems not yet collected in an anthology.  

The title presentation as far as capital letters go, was not done according to the usual English rule, but according to the Afrikaans rule, i.e. not Ancestral Ground, but Ancestral ground. This is due to inhouse rules of the particular publisher, and may be changed upon reproduction according to new inhouse rules.

 ***

Other poems with the permission of Poetry International web:

 

Against love

 

And now,

has it come to this?

We’re right next to each other but so far apart;

two lovebirds transmitted by mere signal,

breaking up.

Into four lovebirds. 

Breaking up too, like a sardine run on the make,

with no chance ever of reaching the other shore.

 

I’m against love, the whole multiplication thing:

the Vatican’s never-ending bakery, as well as the fish shop

next door.

 

I’m not fooled by your nipples pricking up, you’re just

panel-beating your armour.

The metaphors have become soldiers, the gestures are all stretchers

now and you’re a babushka-doll

of never-ending napoleons, one smaller

than the other.

 

Strip the peacemakers naked and throw them out the windows -

trussed, hot cross buns first, I don’t care about the middle ground!

Let’s split up. The nice thing about the atom

being divided is you can trust it,

a million times over.

 

And our sweet words? They’ve soured -

the poisonous petit-fours of a deserted voodoo ritual.

The only good thing about this is to see

how the counsellors in my mind’s eye

and the priests flee,

those black peacocks in their useless sandals.

 

I’m against love. Let the continents drift apart.

Let them shape new worlds. New discoverers.

Another religion.

 

I’m against sense. I’m against confusion too.

Just the other day they crossed a pig’s egg

with a human sperm. I’m all for it.

Thank you mister girl demons,

missus colonel flying fish,

for raining frogs on the ventriloquist,

for chaining the juggler

to the orchard of suspended oranges.

 

And the banshees that mounted the Trappist,

one can never trust a nightmare:

now I’m at square one again -

and you stole my Three Monkeys!

 

Baby Jupiter, Mother Sun,

you were my photostated Pantheon

blown to life by the wind,

but the temple is now torn and aflutter with wings.

 

What has become of us? Where are the memories?

We are frozen at one another’s throats

like eagles in the coat-of-arms

of an old, extinct family.

 

It is becoming summer on the highveld, where we both live.

They call this region the Cradle of Humanity,

where the first hominids roamed. Another year is passing.

The skeletons of primordial tigers lie packed up

in the limestone, like virtual grand pianos.

The naked savannah sings. And the lightning flashes

like my computer screen, storing this sentence.

Scurrying stockbrokers of the young republic,

flighting new markets, are crushing the primitive skulls underfoot.

But while everything starts to live again, our love has died.

The grey guinea fowl are coming out of the grass, in their graphite shawls.

These are the peacocks, the down fireworks of  long, long ago,

that have dulled on the retinas of two corpses, that are ours.

 

Love: the hidden categories,

the painted doors on the honey catacombs,

and now this. Damn it. Fuck it. Persecution.

 

Time: a stone of petrified strawberries;

the picnic basket that got stolen by a baboon

near Sterkfontein Caves,

and the vanished couple.

Yes this. Damn. -

 

We are sleeping at the bottom of a sea.

Our faces are looking in opposite directions,

two profiles embossed on separate coins.

Our hair that would lift in the breeze of the present

is now minted on the wind of eternity.

We are a lost treasure.

The ship ran aground in foul weather. 

 

But one day, on a clear day in the distant future

two skin divers, a boy and a girl,

two beautiful lovers in the shallow water,

will discover you and me again

with their brand new bodies

and retrieve us

 

from this forgotten wreck.

 

 

© Translation: 2004, Charl-Pierre Naudé

 

***

 

 

How I got my name

(or, A Concise History of Colonisation)

 

Giving a name to something

is to breathe life into it.  

 

Of all the ways animals procreate,

protect and survive communally,

a single member giving a name

to another is the thing

that changes the species forever.

 

Giving names

is the origin of humanity.

The beginning of Creation.

Why Darwin is wrong.

And the reason his cat left.

 

The granting of names is also why

God created Heaven and Earth with seven days.

Seven names in one family, that’s more than enough..

 

Giving a name to another is an act of Love.

(A ruthless act of subjugation

too, which we’ll leave unprobed for now.)

 

My parents gave me a name

about which I have divided feelings.

My name sports a hyphen -

divided, no less, about itself.

 

But one must treat one’s name with utmost care

for it doesn’t belong to you.

It is a way in which other people express their affection.

 

The name I have is a stem-with-leaves

plucked from the Huguenot diaspora bush

but the roots stayed behind, and the corolla too.

 

I was a few months old already,

a sickly captain in a waterlogged paper boat,

my feet struggling in their socks like stumpnoses in a scoop,

when pa realised that my name

had been misspelt in the national register. 

There are differing accounts as to why those erstwhile refugees

from France forfeited their language so readily:

they were actually a Germanic tribe shod and bow-tied against their will

by a handyman language of the Devil that was toady to the Pope;

or else, they were so anxious to learn the birdy language of heaven

that casting off earthly mumbo-jumbo was only a pleasure.

The road’s flurry of dust angels had barely

settled in their slumber again when the old foot-sloggers

forgot how to spell their own names.

The new vineyard cannot be trusted.

Neither its goblet of Holy Communion.

 

But alas, my dad was an erudite man.

He would rectify the problem once and for all.

Aren’t the settlers of Africa always wrong?.

But it is never too late to set the record straight.

So he got into his Willy’s Jeep to brave the hundred

or so kilometres to the main town of remote East Griqualand

where he was a doctor, through driving snow and rain

- where people paid him with chickens and eggs -

and got lost in the creeping mist, his limbs disappearing piece

by piece as the Jeep laboured through sludge, on a mythical journey.

The windscreen would clear under the wipers and the buried scape

would blink and disappear, again and again, under flung snow.

It was a question of correctness, of knowing thyself:

his son’s name must be spelt as originally.

A wagon had crushed half of it, another part was just gone.

That wasn’t good enough. It was time for the record.

No half-baked name for his boy. Time for memory.

For love. My father was a very sweet man.

 

But the attempt failed.

Again the name miscarried;

more South African now, pidginised even more.

Further away from its roots, more in the future.

More itself than anyone could imagine.

The ‘es’ of  the French Charles, as in Charles Baudelaire

(I’ll fancy myself )

no, more precisely Charles Pierre Baudelaire,

was as gone as ever, and never retrieved.

My name remained Charl.

Simply syncopated.

Maybe the lizard got a fright and lost his tail,

which then was bottled by a sangoma.

And the hyphen of all those boring Jean-Pierres,

inserted for joining a vowel

to its follow-up consonant, ended in my name.

It must have been an earthquake that shook up

the splinters and the spaghetti alphabets

everywhere at that moment exactly when my dad

stuck his hand in the name jar.

 

Yep, that is what happened.

That same earth tremor also jumbled

some other very important names and events.

Look what it did to Genghis Garibaldi,

the man after whom Guy Fawkes is named.

Or poor Henry VIII, beheaded six times

by his awful wife because it didn’t work

the first time, neither the second, and so forth.

And the Indian emperor who built

that beautiful mausoleum, the Vatican, for his dead wife -

one can always trust the genitals to float

a breathtaking construction on holy water.

And don’t forget the First Lateran Council,

one of the most sombre fashion parades of evening gowns ever

and entirely negligible due to the self-denial

inherent to such business,

whereafter a lot of unhappy souls

discovered they had female bodies.

I got off lightly.

 

My name is misspelt

but in the right way.

You only have to compare it

to other versions to see this.

Its origin lies

not in the past but in the future,

in a dictionary still drifting in space;

according to astronomers,

its thesaurus hovering right next to it.

A John and a Jack,

two brother galaxies,

two drag queens:

girls dressed in the same design

but for a different season.

.

The future:

roots spreading in the air;

my name is a tree that dived into the earth.

 

And I sport my hyphen

like a plaster on my nose.

I walk into the kitchen again.

I am a little boy.

To where mom stands.

To where she still stands, in my memory.

She rubs on the plaster to secure it.

This is our secret.

We pretend together.

I loved it then, why

wouldn’t I now?

 

We smile at each other,

my mom and I.

In a while, just now,

my dad will be back.

I can’t wait.

He’ll crouch next to me,

pout his lips intently

and carefully examine the strip on my nose.

Then he will ask me what is wrong.

 

© Translation: 2004, Charl-Pierre Naudé

***

 

Pieced together

 

“Know the feeling,” chuckled

my friend, who had left his wife.

“But bring those midlife woods

to the Karoo plains, here where the half-desert

sports a green fold you’ll find yourself again.”

So I freewheeled down the valley into a dark village

founded on the floor of a prehistoric sea.

Past a wagon sunk in on its axle -

the car’s brights shining full on a willow,

a huge, suspended vegetable chandelier

beaming in the bend: one of the Big Five …

and the snow globe of a church, shaken up

for a second, with bats and owls.

A place of roots, where the clock hands are all stuck

on a forgotten past event.

                                                 “Strange,” I say.

My friend shrugs nonchalantly: 

“Just the customary hour for folk around here

to eye the clock. Nothing is inexplicable.”

Palaeontologists have a field day here, I’m told -

one of the most fertile bedrocks of mammal fossils ever,

old as the dinosaurs. Truncated creatures

prised from the stone are held together with wire

and matchsticks keep their jaws open, in a tiny museum.

“Soon you’ll feel pieced together,” my friend assures me.

“No prying claws of a shrink for this town.”

Days passed. The roof contracts, expands, smacking

like primordial ghost rain beating in the silver.

“Heard before I came, that my grandfather was born here,” I say.

He left the valley when he was eight in an ox wagon,

rather late in life to emerge for the first time

from the seabed of Gondwanaland.

                                                       “But time,” says my friend,

“… was different then.”  Anyway, not long before

or after that, the settlers fought and hunted

an age-old tribe of yellow people who’d been living here.

You only have to glance at the names on the graves

to know who dídn’t perish in the place.

“Scientists now believe that Time’s an illusion - a construct

to make the impossible bearable,” my friend says:

“That the future and the past happen simultaneously.”

“An odd thought that those vanquished Bushmen might

still be in our midst.” I lick my fingers. Lamb of the Karoo.

“Odd, indeed. They’re just invisible” (my friend says).

In the matchbox houses, on theír side of the Divide …

A town cut in half. Like my life, midway through.

And instantly I picture the timeless setting: the dust boulevards,

packed stone walls, thorn-bush meadows, under primeval water.

On higher ground my grandfather timeless now,

and the San chief, conversing. Old buddies; interest: eternity.

Me and my friend too, not a beard-prick older, catching

the first fish, necking the chief’s daughters, as in the beginning.

Lamb and lion stuff. Science, that meets the Bible.

Pure paradise. And I almost feel “pieced together”,

swigging the last vineyard balm: “See you in the morning.”

“Yes,” my friend says and gets up too; as if reading my thoughts:

“The fossil museum, a post-natal unit.” We laugh …

A comforting thought, that everyone who’d lived

in the valley in times past is still with us in the present.

I get into bed. The nights here’ve been good to me.

This could be what’s called integration of the psyche.

Except for those dreams I’ve been getting.

They can’t possibly be my own.

 

© Translation: 2004, Charl-Pierre Naudé

***

 

Other translations by the author 

 

Two thieves

 

That was the day I lost everything that was mine.

Cleaned out, ransacked, completely unexpected.

By two strangers, a young woman and a little girl.

There was a warning out on this latest tactic.

They use innocents, then ambush you from behind.

I heard the soft, shy knocks at my door.

Like a Visitation, from the Other Side.

Testing, of course, if somebody is home.

I waited for the crowbars, a bread knife in my hand. 

Until the laughter left, the crystal sacrament.

In a flutter, like two pigeons from a silk bag.

But I remained prepared. I still don’t understand.

I heeded the warning. I knew they would return.

But none of this saved me from the terrible deception.

I opened the door, the knife behind my back.

They’d almost given up, the woman said.

Her daughter would like a leaf from my tree, because it’s silver.  

I looked right past them for the danger

lurking behind, the reason for the decoy.

They were poor, but crowned with smiles.

Ask God for a leaf, it’s His tree, I said grumpily.

A man wanted to shoot us, the child said proudly;

oblivious to the fact that then she would be dead.

I watched them walk away, cloaked in their music.

Mother and daughter. With their miracle, their little leaf.

Nobody attacked me. Nothing else happened.

They robbed me blind, those two thieves.

 

 

The man who saw Livingstone

 

The man who had seen Livingstone was now virtually blind.

When was it the Englishman trudged into Africa?-

The 1850s, 1860s? He and his troupe, their mosquito nets

and their trunks, the great explorer dead

soon after…

(Lifetimes ago. “Difficult for his age

to be gauged”-a report in a daily, in the early sixties.)

So the old man, who as a young boy had seen Livingstone,

was revered among his people, and others too.

A national treasure, a roving museum piece.

They would push him between towns in a modified wheelbarrow,

ululating in front and behind in an endless serpentine row

along a narrow mud track cleaving through dense bush

from clearing to clearing, not without casualty.

For miles and miles and days on end, the old man bobbing

patiently in his iron cup, eyes rolled upward, legs folded in.

Or he would enter a town in a sidecar attached to a tandem

pedalled by two, thronged by his entourage blowing whistles

and pumping hooters while ecstatic villagers swept

the dust road for the approach, with palm leaves and straw brooms.

Like Livingstone himself being welcomed by the crowds

of London, slowly making his way towards Buckingham Palace.

And the curious there, from far and wide, to pay their respects.

To gawk in admiration at the only man alive (oblivious with age)

who’d seen The Discoverer with his own eyes one morning

in 1870 from behind a shrub, within earshot of the Great Water-

swapping copper and incense for directions.

What a strange sight, a translucent traveller:

made entirely of soul, a man without a body!

And they’d kiss his feet, and feel his spoon eyelids

after coughing up a fee at the doors of the community hall.

An historian came from Europe to make notes:

somewhere in the old fossil was buried

a first-hand memory, a living picture, of Livingstone.

The expert tilted the old head like a magic lantern

and peered into its eyes for the elusive image.

In the play of leaves coming through the window, yes there:

the adventurer, gesturing wildly, waving on the bearers.

A flash of shadow of the overhead fan, clear as day:

a bird sweeping past, the moment he asked about the Falls.

The old man was waning fast, a hundred and twenty years old.

All that was left of him was that image of the pioneer.

Isn’t it a pioneer,

                              who becomes a hundred and twenty years old?

They took him out on a stretcher, one man at the back and one

in front, and gently put him down next to his wooden trunk.

Nothing final, just a breather for the porters…

And thus, he became Livingstone even Marco Polo,

an aristocrat in his sedan chair transported

into Infinity, an explorer

                                          of purest water.

 

 

The mercenary

 

The former SADF soldier is a mercenary

these days and thus well-equipped, so to speak, 

to approach the same issue from opposite sides.

“It was the end of the rainy season in Mozambique,” he told me

on the high plateau, where he now hunts cattle thieves.

“Blank curtains of water would still drop from the sky;

the most devastating phase of the war was behind.

Soft trunks of the vanishing forest, of humans too,

were fermenting in the dank ground and marshlands…”

An undertow of rapture, maybe awe, in his voice:

“… I was with a regular patrol

                                                   on a desolate stretch

when we spotted this figure alongside the road.

He was walking very fast and determinedly,

a calabash of sorts swinging from an arm,

tossing his palms in front of his mouth very lightly

and blowing into them, every now and then.

It’s never really cold in those reaches, though-

as if stopping to throw a dice,

maybe to alleviate a long mission’s tediousness.

Tied to his back: a corrugated iron sheet; a quiver with kindling.

As we drove past he seemed to be muttering,

and oblivious of others

                                     fell to his knees suddenly.

The war had created many forms of insanity…

moments later walking on, more concertedly,

falling to his knees in the distance again, as I looked back.

One of the guys in the armoured vehicle hastily

crossed his heart at what looked like such fervent Hail Marys:

there are not too many ways to get to a destination…

Two days later, on the way back, we passed him again

fifty kilometres north of the first time.

I wondered how far south he’d come from,

who he was talking to so incessantly and lovingly

in the picture locket of his hands.

                                                       A sweetheart?

So many loved ones had been lost in that war.

I saw him stop dead, to cradle the air in his palms, maybe

a small animal I thought, a hamster, first in his crotch

then in an armpit, against a sudden flaring of the breeze.

I went up closer, he was crouching at a crossroad,

heard him whispering ‘Almost there, almost there’

into his cupped hands. I know a bit of the lingo.

He looked scared stiff when he saw me next to him.

The locals avoid soldiers and try not to talk to them.

The others in the Unimog kept smirking at the madman.

I asked him to show me what was in his hands.

He held out his calloused palms reluctantly-they nursed

                                                                                        an ember.

The razed village he came from had no more fire

and he was chosen to fetch it eighty kilometres on,

to brave bullets, risking his life to scoop the carbon-winged fledgling

from a fallen frieze, in a church that had just been mortared.

Nights he would rest, make a fire; next morning

set out again, the best coals in his earthenware pot,

ending each night the leg of his journey

blowing on the last embers and carefully

peeling each one, out of its shawl of ash.

This he confessed to me in a fearful tone

with slain eyes, as if I were interrogating him…

And I could picture him sleeping, half awake and curled up

with his breathing charge next to him swaddled in her own glow-

a lover, that freight of light bones in her moody nightdress.

I pressed his shoulder, wished the man good luck,

while he blew into his hands again fanning on

                                                                 the small goddess,

his precious pet, Prometheus’s fire.”

 

 

[Poems from: Against the light. Charl-Pierre Naudé. Protea Boekhuis, 2007]

Kopskuif. Die stand van openbare diskoers (Charl-Pierre Naudé)

Tuesday, November 15th, 2011

 

Kopskuif is ʼn nuwe inisiatief waarmee ons op die Versindaba-webblad begin. Hiervolgens wil ons van tyd tot tyd op bepaalde kwessies fokus deur ʼn stel vrae aan spesifieke kommentators te stuur vir hul insette. As eerste “kopskuif” het ons gedink om op die belangrike kwessie van openbare diskoers te fokus aangesien die opmerking heel dikwels gemaak word dat die vlak van openbare gesprekvoering veel te wense laat … Té gereeld word die man eerder as die bal gespeel wanneer meningsverskille ontstaan en ontaard die gesprek eerder in ʼn verdagmakery as wat daar konstruktief oor ʼn bepaalde aangeleentheid besin word.

As tweede bydrae plaas ons Charl-Pierre Naudé (foto) se reaksie.

*** 

Charl-Pierre, kommer word dikwels uitgespreek oor die lae vlak van openbare diskoers in Suid-Afrika. Wat is jou mening hieromtrent?

Die vlak van diskoers is beroerd, maar het begin verbeter sedert die lae vlak daarvan in die openbaar veroordeel is. Wat beteken dat ‘n groot rede vir die beroerdheid gewoon kansvattery is. Dis rede 1.

Daar is nog redes. Nr. 2: Debatte word dikwels gevoer vanuit die eie identiteit en die sug om daardie identiteit te bevorder. Dit gebeur uiteraard op strydvaardige wyse. Daar word nie gedebatteer  oor aangeleenthede of sake nie en ook nié vanuit ‘n strewe na groter insig nie. Ons identiteitspolitiek van die verlede en van die hede lê ten grondslag hiervan.

Rede nr. 3: Die “waarheid” in Suid-Afrika word nie gesien as iets wat feitelik begrond hoef te wees nie maar iets wat aanvaarding moet geniet. Dit was so in die verlede en is weer so. Tydens die Protestantste rasoligargie van apartheid het onder andere “geloof” pleks van feitelike begrondings die septer geswaai. En vandag is dit die  heersende fasiele opvatting van  “demokrasie” of verantwoordelike  besluitneming as gewoon die mees wyds aanvaarde idee, sowel as die feit dat die nuwe Suid-Afrika ‘n media-skepping (dus blatant ‘n “storie” is). EN nog iets: die postmoderne verval van vaste etiese basisse. Al drie hierdie dinge lê op húl beurt ten grondslag van rede nr. 3.

Watter faktore, volgens jou, gee daartoe aanleiding dat ʼn bepaalde meningsverskil dikwels in ʼn persoonlike twisgesprek ontaard eerder as konstruktiewe debat?

Ek het die vraag hierbo beantwoord. Maar ek sal ‘n verdere voorbeeld gee. Die flagrantste oortredings en minagtings ten opsigte van openbare argument kom dikwels van individue wat voormalig of huidiglik hulself verdruk voel, soos swartes en byvoorbeeld sommige homoseksuele persone. Maar dan kan mens vra: Waarom is organisasies soos Solidariteit of Afriforum nie ewe skuldig hieraan nie, huidiglik is daar ook sprake van diskriminasie teenoor húlle mense? Dit lyk of daar bykomstiglik ‘n opportunistiese houding teenoor jou eie morele kapitaal aanwesig moet wees. Hier wil ek graag ‘n kostelike passasie uit die mond van ʼn karakter uit Orhan Pamuk se roman “Snow” aanhaal: “It is not enough to be oppressed, you must also be in the right, because most oppressed people are in the wrong to an almost ridiculous degree.” Die probleem kom dus juis in wanneer “verdruktes” dink hulle hoef nie meer reg te wees of te probeer wees nie want hulle beweerde “verdrukking” regverdig alles en enige houding.     

Watter riglyne beskou jy as noodsaaklike uitgangspunte ten gunste van konstruktiewe gesprekvoering?

‘n Groter bewustheid van die “reëls” van argumentering. Die opponering en dekonstruksie van redes 1 - 3 genoem hierbo, en ‘n meer onverbiddelike houding deur mense wat in ʼn posisie is om daardie reëls te bevorder.  

Kan jy dalk voorbeelde noem (hetsy plaaslik óf internasionaal) van konstruktiewe meningsverskille? Noem gerus ook waarom juis dié betrokke debat vir jou tot voorbeeld dien.

Die onlangse debat oor skuld en apartheid was konstruktief. Mense het hul heilige dolosse op die tafel geplaas, ander het dit met argumente stukkend geslaan. Dit was konstruktief omdat die pretensie tot ontleding minstens bestaan het, die debat het in die filosofiese sfeer ontstaan. Nog ʼn konstruktiewe debat is die huidige kritiek op die fondasies van die verbruikerskapitalisme, soos beliggaam in die Wall Street betogings. Die betogings is weliswaar strydvaardig maar die argumente ter stawing daarvan word daagliks in die pers gevoer.   

 

- Charl-Pierre Naudé

 

Pieter Odendaal. Meer as wat enigiemand kan verbeel

Thursday, October 27th, 2011

Imagine Africa, 2011.

Onlangs stop een van my vriende ’n kopie van Imagine Africa in my hand, ’n versameling tekste byeengebring deur die Pirogue Collective, die kreatiewe vergestalting van die Gorée Instituut in Senegal. In die voorwoord sê Breyten Breytenbach, die sameroeper van die collective, dat die dryfkrag agter die boek is om te wys dat Afrika steeds magies lééf, ten spyte van die diktators, die kindersoldate, die pseudo-state, die gulsige hande en die lostrek van some; dat die geboorteplek van die mens meer magies en wonderlik is as wat enigiemand kan verbeel.

Dié dat Breytenbach Olfert Dapper se 17de-eeuse Description of Africa onbeskaamd approprieer: Ja, ons het koplose mense met oë op hul mae; ja, daar is mense wat vinniger as die wind kan hol en hul koppe teen die son met die skadu’s van hul voete beskerm; ja, daar is ’n onuitputbare bron van kreatiwiteit en magie op hierdie kontinent. Breytenbach plaas die Pirogue Collective se skryfsels knus langs hierdie eksotiese voorstellings van Afrikane. Afrika leef! proklameer hy saam met die ander skrywers in imagine africa, Ons beteken meer as wat enigiemand kan verbeel!

Dis haas onmoontlik om ’n geheelindruk van die boek weer te gee: Die bydraes sing in te veel verskillende toonaarde, verf in te veel kleure: Van ’n berekende herskrywing van Afrika se onlangse geskiedenis deur Stephen Ellis, tot die liriese kwashale van die Kaap Verdiese digter Corsino Fortes; van die fantastiese Adam Small vertalings deur Mick Dickman, tot Éduard Glissant en Patrick Chamoiseau se poëtiese liefdesverklarings aan President Barack Obama en argipels; van Eben Venter se talmende kortverhaal tot Ngũgĩ wa Thiongo se novelle oor ’n wetenskaplike wat in ’n voël verander en Afrika deurkruis om die wysies van al die stories te leer sing sodat hy uiteindelik kan begin om te verstaan waarom ons kontinent so hinkepink loop.

My persoonlike gunstelinge is egter Charl Pierre Naudé se essay oor vertaling, genaamd “A road going both ways”, die Keniaanse digter Shailja Patel se meesleurende verse en André Naffis-Sahely se fabels oor die ontstaan van die woestyn en waarom katte so ’n wrok teen muise koester.

Naudé konsentreer op vertaling as ’n kreatiewe, transformerende handeling wat as bloedsomloopstelsel kan dien om Afrika aan die lewe te hou (dis nie hoe hy dit stel nie, maar ek hou van die beeld). In die besonder kyk hy na Afrikaans as ’n taal wat aan haarself vertaal moet word om te verseker dat sy nie uitsterf nie – sy het deur vertaling tot stand gekom en moet deur vertaling aan die lewe gehou word. Die volgende uittreksel is vir my een van die mooiste en hartseerste beskrywings wat ek al van my hartstaal gelees het:

“[Afrikaans’] most noticeable – and most denied – facet is that it is an inherently mixed culture, coloured and white. The entire culture is pinned onto this tragic divide, like tatters on a skeleton. It will take time to heal, if it ever will. Indeed, the culture of Afrikaans is a Siamese twin that got separated very badly, and should never have lived. For which half am I writing, then? Sometimes I feel like the shattered mother insisting to love something unlovable because it is my inalienable right to do so.” (49)

Die ironie dat die essay in Engels geskryf is tersyde, sou ek eintlik die hele essay hier wou aanhaal omdat ek nog nie so ’n raak en aandoenlike beskrywing van Afrikaans gelees het nie. Niemand wat vandag nog Afrikaans praat (uitgesluit die hoër middelklas Afrikaners wat dink Engels beteken meer vir hul kinders, kleurlingouers wat weier om hul kinders die taal van die onderdrukker te leer, die linkses wat om dieselfde rede nie Afrikaans in hul monde wil laat lê nie) mag kommunikeer sonder om voortdurend Naudé se argument ingedagte te hou nie. Nog ’n paar sinne:

“Embrace: Some language historians say the traits of simplification in structures that created the Afrikaans language had to do with people of different languages urgently having to communicate without a linking language at their disposal, having to meet one another halfway in the dark. The Dutch naval officer and the Malay slave girl, say. Realising too late that the transaction had become love. Was bound to, so far away from home for both. And then rooted in that lightning, on the spot. Metamorphosised – in translation.” (51)

En dan is daar Shailja Patel se gedigte wat soos bloeiende jakarandabome in die geil landskap van die bundel staan. Die onderstaande gedig is in 2007 geskryf, vyf weke voor die korrupte nasionale verkiesing wat die dood van meer as 1500 Keniane tot gevolg gehad het:

Jacaranda time

I’d choose to meet my world in jacaranda time,
its shifting dappled light across my face
that tessellates the blossoms into rhyme.

Rain churns Nairobi roadsides into slime
littered with purple flowers like torn lace.
Five-week countdown to election time.

As if this villanelle were the sublime
reweaving of our fractured, looted space,
I trudge gluey mud, I grope for rhymes.

Kalonzo, Raila, Kibaki tena – pantomime
of sumo wrestlers threatens to efface
thirty-six million silenced. When’s their time?

And maybe this is love: hope wrapped in grime.
Relinquish all the might-have-beens. Embrace
each tiny possible, each less-than-perfect rhyme.

So I will choose this lilac song. Now I’m
unfurled to small epiphanies of grace
in bloody struggle. Joy, in jacaranda time,
her lips curved, gentle, round the missing rhyme.

Die digter is versigtig hoopvol dat die saamweef van haar rymwoorde ’n vooruitwysing na ’n hegter, minder bloederige Kenia kan wees. Die deernis waarmee sy haar werk as digter/versoener uitbeeld het my in die maag getref. Dit word bykans ondraaglik om die vraag aan die einde van strofe 4 te antwoord in die lig van die nadraai van die verkiesing. En dan is daar onvervangbare woorde soos “tessellates” en “unfurled”, wat ondubbelsinnig bewys dat wat ’n bekwame versmaker Patel is.

Hierdie bloginskrywing raak nou lank. Ek gaan maar afsluit met ’n uittreksel uit een van Naffis-Sahely se fabels, “How the desert was made”, wat nes baie ander skryfsels in die versameling wys hoeveel magiese potensiaal in ons kontinent en ons koppe opgesluit lê:

One day, a great gust of wind brought a swarm of butterflies to a strange and desolate land. Unsure of their future, many of them bunched on a berry-less bush and waited; hour by hour, one would fly off and disappear. Each time a branch on that bush was abandoned, a tiny mound of gold powder would trickle down onto the ground. By the time all the butterflies had finally vanished, they had left behind them an ocean of fine, yellow sand. “And that’s how the desert was made,” a camel explained to her young calf. (179)

* ‘n Resensie van Imagine Africa deur Grace Musila is beskikbaar op SLiPnet: http://slipnet.co.za/view/reviews/an-invitation-to-imagine-africa-otherwise/
Die boek kan by Protea Boekhuis aangeskaf word.

Andries Bezuidenhout. ʼn Kykie deur ʼn visoog na Digkyk

Friday, October 21st, 2011

Vanoggend ʼn draai in Melville gaan maak om van nader na Digkyk te kyk – werke deur Hans Pienaar en Charl-Pierre Naudé, laasgenoemde as beeldende kunstenaar onder die naam Jan Kolonie Hoenderdief. Die uitstalling is in een van die winkels – op die oomblik nie deur kasregisters beset nie – in “Ou” Melville (in die foto hier onder). Dit het my ʼn bietjie aan Berlyn laat dink; ou geboue met leë ruimtes wat deur kunstenaars gebruik word vir uitstallings en opvoerings. Melville het juis ʼn kroeg met die naam Berlin gehad, maar dié is nie meer daar nie.

Wopko Jensma-galery in Melville (maar die busbankie is leeg)

Hans Pienaar se deel van die uitstalling is kleurfoto’s; elk met ʼn gedig wat met die foto in gesprek tree. Die gedig laat ʼn mens anders na die foto kyk. Die vooraansig van ʼn huis in Namibië word ewe skielik ʼn gesig, die slot aan die deur ʼn druppel snot. Die foto’s is reg oor die wêreld geneem, van die noorde van Noorweë, tot in Suid-Afrika.

Hans Pienaar: Foto's met gedigte

Vir my is een van die mooistes ʼn foto van ʼn advertensie teen ʼn muur in Vrededorp. Die gestileerde advertensie met beelde van antieke ruïnes staan in kontras met die verval gebou en sypaadjie. Die gedig daarmee saam is “Ark”:

Die plaveisel is opgebreek. Geen
bouval is per toeval. Hulle sal
een van die dae begin grawe onder
die spore van motore en allerlei
ontdek: Fondamente, rysmierneste
en imperiale reste. En rof gebytel:
Reeds die tekens na monumentale
bestemmings in die hope afval

Hans Pienaar: Ark

Charl-Pierre Naudé se “metafoorposse” werk met kort sinsnedes – meestal in beide Afrikaans en Engels – wat met digitaal gemanipuleerde sketse deur die kunstenaar kombineer word. Soms bots beeld en woord. ʼn Nuwe betekenis kom só tot stand. Daar is byvoorbeeld een van ʼn grot met vlieërs in. Onderaan staan: “Batty Cave”. Skielik lyk die vlieërs soos lawwe vlermuise.

Jan Kolonie Hoenderdief se metafoorposse

Een van my gunstelinge is die een hier onder:

Jan Kolonie Hoenderdief: Tiek tok...

My kamera se visoog kan nie reguit lyne sien nie, helaas. Gaan maak gerus ʼn draai. Die uitstalling se deur word soggens om 10:30 oopgesluit en bly oop tot in die aand – ek dink 20:00 – sodat Melville se vroeër nagdiere kan ook ʼn kans kry om daarna te kyk. Die werke is te koop. Tot 30 Oktober.

Hans Pienaar. Digkyk / Eye poetry

Thursday, October 20th, 2011

Die uitstalling Digkyk/Eye Poetry, wat deel was van die Melville Poetry Festival die naweek, duur nog tot 30 Oktober in die “Wopko Jensma”-winkel in Sewende Straat, Melville (reg langs DVDGurus, tussen 3de en 4de Laan). Soos Jensma se werk, gaan Hans Pienaar se fotogedigte en Charl-Pierre Naude (Jan Kolonie Hoenderdief) se metafoorposse oor die integrering van teks en beeld.

As ‘n mens die tyd afstaan om ‘n goeie foto te “lees”, sien jy nuwe dinge wat nie met die eerste oogopslag altyd waarneembaar is nie. Hoewel dit op die oog af lyk of foto’s en gedigte nie by mekaar hoort nie, wys Pienaar se fotogedigte hoe die lesing van ‘n foto aangehelp en verruim word deur ‘n gedig met die lesing te integreer.

Pienaar het self die foto’s geneem op reise die wêreld deur as joernalis, van Melville se agterplase tot Timboektoe en Tromso, die mees noordelike stad. Die gedigte het ontstaan uit die kursoriese notas by die foto’s.

Naude is al geruime tyd besig met sy “metafoorposse” en het van hulle tydens verskeie kunstefeeste versprei. Hy werk met epigrammatiese sinsnedes en/of enkele woorde, waarby hy sy eie kleurvolle tekeninge gemaak het.

 

 

Andries Bezuidenhout. Melville se poësiefees, 2011 – fotobeeld

Monday, October 17th, 2011

Dis nie met groot fanfare afgekondig nie. Die fees se baniere het ʼn underground kwaliteit gehad – dit is nie dwars oor strate opgehang nie, maar tussen die pilare van Melville se 1930s-geboue. Die Facebook-bladsy is eers ʼn week of wat voor die fees opgesit, die program selfs later. Maar nuwe bundels is die wêreld ingestuur (een van Gail Dendy), gesprekke is gevoer (een oor die nalatenskap van Wopko Jensma), gedigte is in binnehowe en restaurante voorgelees, weefwerk tussen beeldende kuns en woordkuns is teen mure opgehang (deur Hans Pienaar en Charl-Pierre Naudé), musiek is in teaters opgevoer, ʼn imbongi het van Melville se dakke af geroep (darem deur luidsprekers, spookagtig in die kalklig), gedigte is sommer op straathoeke voorgelees – enigiemand kon kom luister.

Ek wil nie veel hier sê nie, laat die foto’s eerder praat. Ek wil egter twee punte maak, oor wat die fees vir my besonders gemaak het:

Eerstens, die intieme skaal en aard van die voorlesings. Daar was twee geleenthede vir Afrikaanse gedigte – die een in ʼn restaurant se binnehof (“Melon Courtyard”) en die ander in ʼn aardige kroeg/restaurant (“Love & Revolution”). Daar was nie mikrofone en luidsprekers nie. Hans Pienaar het elke digter op sy rustige manier voorgestel en dan het mense sommer opgestaan waar hulle sit en hul gedigte voorgelees. In Love & Revolution het ek sommer op die vloer gesit, dalk die beste plek in tye van liefdeloosheid en revolusies wat skeef loop. Die spanning tussen van die digters het die geleentheid ʼn vreemde tipe energie gegee.

Tweedens, die ware Johannesburgstyl. Dit was ʼn Suid-Afrikaanse fees, waarin Afrikaans ook verteenwoordig was, as een van baie tale. Op ʼn persoonlike noot was dit vir my lekker om my musiek aan mense te kon voorstel wat nie andersins daarna sou luister nie. Ek het gepraat oor Voëlvry se verbintenis met Johannesburg en die vertoning met Kerkorrel se “Gee jou hart vir Hillbrow” afgeskop; dinge van daar af verder geneem. Al kon sommige van die mense in die gehoor – waarskynlik die meerderheid – nie Afrikaans verstaan nie, was die ontvangs tegemoetkomend en het ek welkom gevoel.

Gee jou gedigte vir Hillbrow...

Banier tussen pilare

Gedigte op straathoeke

Christo van Staden, ook bekend as Johannes van Jerusalem

Corné Coetzee lees voor, Hans Pienaar luister

Toast Coetzer lees: "Die Here is my herderspastei..."

Loftus Marais lees, Harry Kalmer heel links

Charl-Pierre Naude lees, Johann Lodewyk Marais in die gehoor

Rene Bohnen lees

En Cornel Judels

Heidi Papadopoulos

Johann Lodewyk Marais, oor Livingstone en Lamu

Digstring

Thursday, February 10th, 2011

Hierdie inisiatief is na die voorbeeld van Brian Brodeur se hoogs suksesvolle weblog “How a poem happens“. Hiervolgens word op ‘n bepaalde gedig gefokus aan die hand van ‘n aantal standaardvrae aan die digter ten opsigte van die ontstaan van die betrokke vers. Ons glo dat gevestigde sowel as aspirant digters dié aaneenstring van digter en gedig leersaam (en hopelik inspirerend) sal vind.

Digstring

Digstring

 

 

Inhoud

 

A-B 

Andries Bezuidenhout. Taxi-rit ná die aand. Mei 2010

Zandra Bezuidenhout. Moderne Psalm. Mei 2010

Fourie Botha. My eerste Bybel. Augustus 2011

C, D, E

TT Cloete. Swerwende verse

Toast Coetzer. geluk

Marius Crous. Die ander man

Anne-Ghrett ErasmusSkilder 

Sydda Essop. Ek lewe in stilswye

Louis Esterhuizen. Melopee

F, G

Gilbert Gibson. Another roadside attraction

Melanie Grobler. Die Eerste Vrees Is Hier.

H, I, J

Joan Hambidge. In die skadu van Machu Picchu. Mei 2010

Joan Hambidge. Parys

Daniel Hugo. Ontnugterde digter. Junie 2010

Pieter Hugo. Honde

Marlise Joubert. waarskuwings. Mei 2010

K, L

Ronelda KamferStof. Junie 2010

Annie Klopper. ‘n Deurnagbraai in Oranjezicht

Martine Klopper. Kwatryn

Antjie Krog. Vier seisoenale waarnemings van Tafelberg/Winter. Mei 2010

Kobus Lombard. Kameeldoring

M, N

Johann Lodewyk Marais. Richard E. Leakey 

Lucie Möller. Kortstondige kalligrafie

Melt Myburgh. Toeval

Charl-Pierre Naudé. Twee diewe. Mei 2010

O, P, Q

Pieter Odendaal. die eerste steen.

Johannes Prins. Man diesel

R, S

Andries Samuel. All god’s children took their toll

Carina Stander. Lima

Marius Swart. liefdes-e-pos. Mei 2010

T, U

V, W

Marlene van Niekerk. Poets van ons vaderland unite

Ilse van Staden. Fluistering

Cas Vos. Kersrook

Jelleke Wierenga. Reënboognasie: Fear dot com

 

 

Peter Holvoet-Hanssen: Reuzenlied en reuzengedicht

Tuesday, August 24th, 2010
Reuzenlied

Reuzenlied

Onze rijkdom hier in Antwerpen komt voort uit ondernemingszin, kijk maar naar het havenbedrijf. Onze ondernemingszin voerde ons naar Afrika… De handjes op het MAS: de Zuid-Afrikaanse meesterdichter Naudé zag de afgehakte handjes ten tijde van Leopold II voor zich. Samen doorploegden Charl-Pierre  en ik de geschiedenis van ‘t Stad. We bezochten ‘de vierde toren’. Op die plek zie je het reusachtige havengebied - zo onbekend bij de Antwerpenaar en zo belangrijk voor zijn ‘welvaart’.

In vervlogen tijden, toen de zee wegtrok en zandbanken overbleven waarop de eerste nederzettingen kwamen (ik woon in een ‘heem op een berg’: Berchem), geloofde men dat hier ooit reuzen geleefd hebben. Die legende komt van érgens. Als er walvisbeenderen werden opgegraven, zei men: zie,  Druon Antigoon en de zijnen, ze moeten echt hebben bestaan. Maar ként de Antwerpenaar wel zijn geschiedenis? Hoe zat dat met Lumumba? (zie Naudé) En wat was er met Silvius Brabo aan de hand (zie HH)? Een oerlegende verhaalt dat de reus van Antwerpen in vervoering geraakte bij het gezang van onze held. Vandaar een ‘Reuzenlied’ (PHH) en bij Naudé een reuzengedicht dat de link legt met Afrika en met andere culturen. Het werd een wandtapijt waarop bloederige diamanten fonkelen als op de riem van Elvis. Kent de Antwerpenaar wel zijn eigen geschiedenis? Daarom dat ik de hoogtepunten nog even op een rijtje zet (Rubens komt in beide gedichten voort, soms ‘haken’ ze ‘in elkaar’). Voorbeeld: in de achttiende eeuw startte hier de Ommeganck, voortvloeiend uit oude gebruiken - vanuit heidense riten naar rondgangen rond de kerk. De Reuskes van Borgehout, ja, die kent men hier. Maar: Deurne en Borgerhout waren lang één gemeente en de Reuzen van Deurne mogen niet onderschat. Eén van was John Lundström, een Antwerpse volkszanger pur sang. ‘Vake Viool’, zei men in Deurne, want hij kwam vaak naar het oude centrum van Deurne, componeerde zelfs een eigen reuzenlied. Antwerpenaren zijn dus een volk van reuzenmakers. Maar ook van dwergen: de poesjenellen. Die stangpoppen hebben geen last van een dikke nek, integendeel, ze geven er kopstoten mee. De commedia dell’arte bracht deze ‘Poesjes’ voort. Maar: ‘horen wil wie hoort’…

Onze namen verdwijnen in de mist der tijden, en de tijden zelf hullen zich in een waas van mist. We boetseren onze eigen geschiedenis, onze eigen herinneringen… Laat ons daarom terug nieuwe liedjes en verhalen maken, nu de oude uit zo vele repertoria verdwijnen. Mijn ‘Reuzenlied’ eindigt met een ‘reuzenwijsje’, een berceuse met knipoog naar Van Ostaijen, dat je als slaapliedje kunt aanleren aan je kindjes. Of zingen voor de Kleine Reuzin op een mooie vrijdagavond, als ze slaapt.

Want als de reuzen komen, hangt er poëzie in de stad. 20 augustus ook LETTERLIJK vanaf TWEE tweetalige banieren. Tweetalig? Ah ja, de reuzen van Royal de Luxe spreken geen Vlaams.

Vergeet niet, ten tijde van de Hessenhuizen: het Eilandje was een broeihaard van culturen. Zo veel verandert er niet doorheen de eeuwen. Sommige dingen blijven, onder een nieuw technologische verpakking, bij het oude. Kijk, daar staat een moderne Rubens te wachten op een vrachtje, want met kunst is ook groot geld te verdienen.

Geef mij maar een mooi lied gezongen door een niet onschuldig kind, dat wil ik doorgeven aan het nageslacht.

Peter Holvoet-Hanssen

Stadsdichter: Antwerpen 

Die jaar 1999, eindes en beginne

Tuesday, August 3rd, 2010

1999 is die laaste jaar van die vorige millennium. Die Euro kom tot stand as Europa se nuwe geldeenheid en Hugo Chavez word as Venezuela se president verkies. Gunter Grass wen die Nobelprys vir letterkunde. Daar’s oorlog in Suid-Oos Europa en Thabo Mbeki word Suid-Afrika se president. Allan Boesak word tronk toe gestuur en Edwin Cameron kondig aan dat hy HIV-positief is. Julius Nyerere sterf in Oktober. J.M. Coetzee publiseer Disgrace en Ronelda Kamfer skryf matriek. Gerrit Komrij publiseer sy bloemlesing Die Afrikaanse poësie in ‘n duisend en enkele gedigte.

In 1999 spandeer ek baie tyd by myne in Carletonville, waar ek navorsing vir die National Union of Mineworkers (NUM) doen. Ek dink gereeld aan André Letoit se lied “Swart Transvaal”, waarin hy sing van “ideale” wat “val soos Carletonville…” Ek neem aan hy verwys na die sinkgate, wat ontstaan omdat myne al die grondwater uitpomp.

Op 12 Desember sterf Joseph Heller. Ek teken portrette van Etienne Leroux by Haroldsbaai, waar ons ʼn woonstelletjie huur. Die woonstel is aan ʼn eenvoudige kerkgebou vas. Ons slaap met die venster oop. Die see is reg voor ons. Ons dink nie aan Y2K nie.

Ek lees op die oomblik Terry Eagleton se boek How to read a poem (Blackwell, 2008). Sy definisie vir ʼn gedig: “A poem is a fictional, verbally inventive moral statement in which it is the author, rather than the printer or word processor, who decides where the lines should end.” Ek lees die boek na aanleiding van ʼn gesprek gister, in Stellenbosch, oor vorm en inhoud en die spanning tussen die twee.

Oujaar 1999 moes ons reeds terug gewees het in Johannesburg. Ek onthou ʼn partytjie in Pretoria, teen Muckleneuk se heuwel. ʼn Uitsig oor die Uniegeboue. Ek maak klankkassette vir die geleentheid: Meestal dansmusiek, maar met grepe uit D.F. Malan se “Afrikaner quo vadis” toespraak (”Afrikaner, quo vadis, waar gaan jy heen?”), die liedjie “Daan Desimaal” (wat oor die radio gespeel is toe Suid-Afrika die metriekestelsel in 1960 geïmplementeer het), en ʼn radio-onderhoud met Mev. Ameels, die eienares van die hotel op Laingsburg, wat vertel van die vloed destyds in die 1980s.

Eagleton skryf oor hoe “ondervinding” gekommodifiseer word tot “‘n ondervinding” - iets wat jy verbruik. Elders in die boek skryf hy:

“There is a politics of form as well as a politics of content. Form is not a distraction from history but a mode of access to it. A major crisis in artistic form - let’s say the shift from realism to modernism in the late nineteenth and early twentieth centuries - is almost always bound up with an historical upheaval. In this case, the upheaval in question was the period of economic and political turmoil which culminated in the First World War. This is not to claim that modernism was no more than a symptom of something else. But a deep enough crisis of cultural form is usually an historical crisis as well.”

Ek dink weer oor die reaksie destyds op Gert Vlok Nel se digbundel om te lewe is onnatuurlik. Dis merkwaardig tot hoe ʼn mate resensente op vorm gekonsentreer het, meer so as inhoud. Charl-Pierre Naudé se Die nomadiese oomblik word in dieselfde tyd gepubliseer. Hy werk met die sonnet as vorm, maar buig en breek dit. Ek dink ek sal moet teruggaan en kyk hoe resensente dit evalueer het. Gegewe Eagleton se stelling oor vorm en historiese krisis (seker “oorgang” ook), kan dit dalk insiggewend wees en kan ons dalk ook huidige struwelinge oor vorm beter verstaan.

Weer Oujaar 1999. Twee vriende snuif kokaïen in die badkamer en vra mekaar om te trou. Hulle val in die roosbedding. Ons trek soos figure uit die twintigste eeu aan. Irma is Koningin Victoria, Karien is Che Guevara, Wessel is Lenin, en ek is Albert Einstein. Op 1 Januarie 2000 sukkel ek om die koeke uit my hare te kry, omdat Irma dit getease het om soos Einstein s’n regop te staan.

Bibi Slippers. Grom.

Wednesday, July 14th, 2010

Ek het maande laas geblog en dit laat my sleg voel.  Naar-op-die-maag van skuldgevoelens.  Angstig omdat ek sien hoe “blog” laer en laer afskuif op my ellelange to-do list.  Kortasem oor die skuld en angs oor my ongeblogde blogs.  Gestress oor my moeilike asemhaling.  Siek oor die stress my immuunstelsel opdonner.  Ensovoorts.

Dis nie dat ek niks gehad het om oor te skryf nie.  Ek het onlangs vir byna ‘n minuut langs Breyten Breytenbach gestaan.  Ons het beide gewag vir dieselfde toilet om onbeset te raak, in tyd en ruimte bymekaargebring deur ‘n mees menslike nood  - daar’s ‘n blog of drie daar:  staan ek voor die man met ‘n bek vol tande en gee geboorte aan niks anders as asem nie.  Ek het daardie selfde aand ‘n geselsie met Charl-Pierre Naudé gemaak - en ek kan ‘n hele blog daaroor ook volgemaak het, maar nee, eers nog stilte.

Ek het nie een woord geblog oor die sokker, die goeie boeke wat ek onlangs gelees het, die nuwe Almadovar-film of enige van die fantastiese gedigte wat sedert my laaste tikkie oor my pad gekom het nie.  Ek dink aan klomp goed om te skryf wat oulik en relevant sal wees maar ek kom nie daarby uit nie, want ek het reuse probleme.

Olifante.

Olifante is die rede waarom ek wanneer-laas geblog het.  Dis ook hulle skuld dat ek gladnie skryf tans nie.  Niks nie.  Nie eers to-do lists meer nie, wat nog te praat van gedigte.  Ek kan nie, oor die olifante.

Elke keer as ek met my notaboek reg sit en wag op ‘n gedig, verskyn ‘n olifant.  ‘n Inkerige olifant, soos die twee.

Ek teken olifant op olifant op olifant.  Ek skryf niks.  Hierdie maand het nie eers die  dreigende skryfkunde-klas my aan die skryf gekry nie.  Ek het ‘n paar power pogings ingehandig wat ek lank terug geskryf het, en daar gaan sit met my notaboek vol olifante.  My dosent het nie veel tyd gemors op die gagga gedigte nie - sy kon darem sien iets is nie lekker nie.  Ek verduidelik dat ek tans geïntimideer voel deur die grootsheid van my taak.  Stilgemaak deur die stemme van groot digters, die insigte van groot denkers, die waardigheid van groot geeste.  (Ek bly maar stil oor die teenwoordigheid van groot soogdiere.)  My dosent draai een van my swak gedigte om en begin vir my iets teken in ‘n poging om haar les te illustreer.  Sy teken, jou wragtag, ‘n olifant.  Haar raad:   “Eet die olifant happie vir happie.”  Baby steps (the baby elephant walk?), klein bietjies op ‘n slag, stukkie-vir-stukkie tot jy iets uitrig.

Sug.  Dieselfde woorde wat my klavier-juffrou op hoërskool gesê het toe ek nie die graad sewe Barok stukke kon baasraak nie.  Ek het ure voor die klavier gesit en tjank, maar happie vir happie is daai olifant in.

Vegan-of-nie-vegan-nie, ek begin nou weer aan my dig-olifant eet.  Met lang tande, ja.  Lang wit ivoortande.  En ek sien hier kom nog trane.  Maar dis reg.  Ek is reg vir hom.  My maag grom.

Breyten Breytenbach en Charl-Pierre Naudé in gesprek met mekaar

Sunday, May 23rd, 2010

The DAAD Artists-in-Berlin Program in South Africa presents:

Of literary buccaneers and global (master)minds: an evening with Breyten Breytenbach and Charl-Pierre Naudé, chaired by Ingrid de Kok

Breyten Breytenbach and Charl-Pierre Naudé in conversation on a postmodern and postcolonial world and its many realities. They speak of global literature, middle worlds and a life in transit, of expectations and reality of the New South Africa, about awakening and remembrance, visions
and sore spots - and the hope of the fruition of the rainbow-nation.

Breyten Breytenbach is internationally known as one of South Africa’s most important poets and was a 1989 DAAD Artists-in-Berlin Program guest. Charl-Pierre Naudé’s literary works are considered to be milestones in Afrikaans poetry.

Date: Wednesday 26 May

Time: 5:00 for 5:30pm

Venue: Idasa’s Cape Town Democracy Center, 6 Spin Street

RSVP: Andreas Spath at aspath@idasa.org.za or 021 467 7606

www.democracycentre.wordpress.com

The DAAD Artists-in-Berlin Program (Berliner Künstlerprogramm, www.berliner-kuenstlerprogramm.de) is one of the most renowned international programs, offering grants to artists in the fields of visual arts, literature, music and film. As part of the German cultural weeks entitled “Football meets Culture”, the DAAD Artists-in-Berlin Program is organising a series of art events in Johannesburg and Cape Town. They are meant to highlight the global and cosmopolitan dimension of soccer and to bring together artists who are cross-border forward thinkers in a postmodern world.