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The interview with Ann Goldstein explores her editorial work on The Complete Works of Primo Levi, highlighting the challenges of translating and compiling Levi's diverse literary contributions for English-speaking audiences. Goldstein shares insights into her career as a translator, the impact of successful translations like Ferrante's Neapolitan novels on the publishing landscape, and her reflections on Italian literature and her personal favorites among Levi's works.
2020
While teachingatColumbia University in the first decade of the new millennium, Ialways concluded the introductory course on literatureand the humanities with Primo Levi'smasterpiece If This Is aMan (1947). Ifelt it was proper to end such a course in Auschwitz, indicating aform of atrajectory as well as the beginning of an ew world, beyond ah allowed but hollow tradition. While therea re manyr easons to admire Primo Levi, one of them is that his writingss tand, like Fascism itself with the kind of education designed by Giovanni Gentile, at the end of the humanistic tradition as the Great Books course conceivesi t(Sani 2008;I snenghi 1979). He also stands at the beginning of the new erat hat comes after Auschwitz not as aJ ewisho raEuropean event,b ut as aw orld event.G rowingu pu nder Fascism, Levi, like other Italian Jews, moved from an assimilated perspective whereJ udaism was at rivial matter to one wherei tw as all thatm attered. In this sense, his formation is bound to the classic tradition, which sees the heart of Europe (and hence the world) growing out of Italyt wice, with the Roman Empire and the Renaissance. Man in the humanistic tradition is thereforeatthe very heart of what is no more after Auschwitz, along with the inevitability of both Europe and the world. Staggering out the gate when the Russiansa rrive,L evii sabearer of ill news, a mala novella. Witness to what the idea of Man has done to Man, he inquires if this is aM an simultaneouslyabout perpetrators and victims, masters and slaves, the drowned and the saved, Odysseus and his perished companions. Canonical literary texts encompass multiple perspectivesa nd present challenges to readerso fm anyg enerations. In this sense, no one can denyt hat the tradition that invented Man and filled him with purpose, libertiesa nd mental spaces,also came with him to Auschwitz.¹ Indeed, at least in some sense oppressors and oppressed shared both al iteraryh eritagea nd ar eligious tradition, a literaryGrayZone.Ironicallyenough,Levi onlybecame aware of his Jewishness as at extual tradition when facedw ith the raciall awso f1 938, when Levi and a group of friends read for the first time textsfrom the tradition that came to define them (Levi 1984). Iwould arguethat If this is aMan engages, not without irony, with both traditions as they end up with him at Auschwitz.
2011
This essay argues that translation in Se questo è un uomo (If This is a Man) (1947), as well as in related pieces, functions for Primo Levi as a key means for claiming and potentially repairing manhood. In its capacity to reposition meaning, translation functions as a powerful vehicle for affirming agency, particularly gendered agency. What emerges in Levi's writings, particularly in Se questo's ''Canto of Ulysses'' chapter, is the figure of the translator as resistance fighter: the man who uses his intellect, his love of languages and other men, and his desire to communicate in order to combat the assault on humanity perpetrated by Nazism and sustained by its legacy. In this Levi's writing exists on a continuum with the cultural work of the founding members of Giustizia e Libertà and, accordingly, complicates Italy's postwar understanding of partisan activity. Throughout Se questo è un uomo and related works, translation proves a vital if imperfect means for reclaiming manhood and for asserting the possibility of friendship across cultural, regional, ethnic, and gender boundaries.
Journal of Modern Italian Studies, 2017
Einaudi, Torino / Centro internazionale di studi Primo Levi, 2015
In another language—rather, as if he were translating it from another language—Primo Levi described to us the experience of Auschwitz. From then on, during his entire life as a writer, Levi transplanted into Italian literature new languages, and conquered new expressive territories: the dialect of Piedmontese Jews, the jargon of a technician specializing in complex rigging, the Yiddish of a partisan band in the Russian steppes, the alien codes of threatening futuristic machines. Today, alone among modern Italian writers, Primo Levi is about to be published in his entirety in English, down to the last of the uncollected pages. Ann Goldstein and Domenico Scarpa, a translator and a scholar who contributed to the enterprise, have a dialogue on Levi and translation: in the most concrete meaning of the word and in its broader sense. Ann Goldstein is the editor of the Complete Works of Primo Levi, to be published by Liveright, New York, and has translated many works from Italian into English, from Pasolini to Elena Ferrante. Domenico Scarpa is the literary-editorial consultant for the Centro Studi Primo Levi.
Jewish Quarterly, 2015
2007
was the author of a rich body of work, including memoirs and reflections on the Holocaust, poetry, science-fiction, historical fiction and essays. His lucid and direct accounts of his time at Auschwitz, begun immediately after liberation in 1945 and sustained until weeks before his suicide in 1987, have made him one of the most admired of all Holocaust writer-survivors and one of the best guides we have for the interrogation of that horrific event. But there is also more to Levi than the voice of the witness. He has increasingly come to be recognized as one of the major literary voices of the twentieth century. This Companion brings together leading specialists on Levi and scholars in the fields of Holocaust studies, Italian literature and language, and literature and science, to offer a stimulating introduction to all aspects of the work of this extraordinary writer.
Modern Language Notes 128, 1, 2013
2016
The scientific training of Primo Levi, his clarity of language, the character –so hostile and far removed from “the language of the heart”- and the moral tension of his writing all creating a unique combination of psychological, stylistic and formal elements to give form to the most significant personal testimony ever written about experience in a Nazi concentration camp. Primo Levi builds his text using a Dantesque model; for instance, he describes the experience in the camp of Fossoli employing Dante’s image of the limbo. When Dante’s words don’t come to help him, he turns to the language of the Bible to imbue his style with fire. Levi’s marmoreal language, his dry, clear prose style, turned a moral duty into a literary strategy. Placing him on the borderline between a writer of tru literature and a producer of written testimony only contributes to concealing and removing the question of writer’s responsibility when dealing with the most disturbing problems of our most recent past...
As in the whole reading world also in Poland Primo Levi’s books have become an important reference point in the Holocaust debate. But, quite perplexingly in the case of one of the best known Holocaust writers, it has been so for only few last years: the first editions of La Tregua and Il sistema periodico appeared in Polish translations as late as in 2009 and 2011 respectively. In the first post-war decades Primo Levi was practically absent in the Polish Holocaust literary debate (first edition of Se questo é un uomo was published in 1978; the Einaudi Archives include correspondence between Levi and his Polish translator concerning some other, never published translations) and although he has been discussed among professional readers (cf. Barbara Skarga, Michał Głowiński etc.), his reception in Poland until recently could have been described as follows: unlike many other Holocaust writers he has been nor hated nor loved – he remained virtually unnoticed. The reasons for the astonishingly long absence of Levi in Poland may be many: the communist censorship shaping the specific Holocaust memory (cf. Pierre Nora, James. E. Young), the influence of the Polish writers such as Tadeusz Borowski or Zofia Nałkowska (cf., particularly in the case of Borowski, Alvin Rosenfeld and Arkadiusz Morawiec) etc. But the main reason for his absence and, more importantly, his sudden (re)appearance is the fact, that both in the Polish and in the World literary discourse the Holocaust literature as a separate genre did not exist until the late 60’s or 70’s. Even in Italy Levi has been recognized as a writer only in the late 50’s when he (re)entered the literary stage not as a memoir novelist (which did not bring If This Is a Man success in the first 1947 edition), but as a Holocaust writer (which made him a recognized artist). Much of the Holocaust writing has remained unattractive to the reading public until it has become a part of the post-Holocaust ontology, slowly reacting to the influence of the Holocaust experience on the post-war philosophy(cf. Theodor Adorno, Hannah Arendt, Giorgio Agamben, Zygmunt Bauman etc.). In the article I will present the history of reception of Primo Levi’s works in Poland in relation to the forming of the genre of the Holocaust writing. Additionally, by showing similarities between the works by Primo Levi and Tadeusz Borowski on various levels (e.g. irony – cf. Robert S. Gordon, post-human theory – cf. Bozena Shalcross etc.), I will prove that the reason for the astonishing absence of Levi in Poland was not predominately based on the fact that the Polish literature already had its own canonical writers, but that the Polish (and world) Holocaust literary canon has been established only recently and only recently both Borowski and Levi have been read as Holocaust writers and not “just” as writers which made reading them as complementary and not competing narratives possible. In the conclusion I will use Levi’s example to briefly present the state of the Holocaust studies and the way they shape our way of reading the Holocaust texts.
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