tdds_inrasara

STORIES RETOLD ONLY AFTER 40 YEARS

Story 1. Running away from diseases

                                    Translation by Joseph Dovinh

Mother took my brothers and sisters and I into hiding
in sixty-three. Nowhere far, mother took us
to an aunt’s house three streets away. Mother
said: let’s sleep over at the lonely aunt’s, I

knew that mother was taking us to run away from diseases.
Father retold: in times past, our maternal grandfather piggy-backed him
running far far away. These days the ham-
lets can not go anywhere. I remember

my sister with one hand holding tightly to her dhai dress
ragged, president Ngo forbade the Chams to wear,
with the other arm holding onto the youngest boy
crying two rows of tears. Nowadays the youngest boy

is in the sixth grade, the dhai dress no one forbids to wear, my sister
has tossed it away a long time ago, the strategic war
diseases are no more. A story retold only after 40
years.

Story 2. Eating words

                                    Translation by Joseph Dovinh

I have a friend who is afflicted with the disease of eating
words. Nothing else, he eats
morning noon afternoon, he chews gnashingly.
His wife cried all of these two years.

He eats all sorts of light and heavy things
Nietzsche Confucius to Sagan he
eats habitually. He eats
slow meticulously. When I was still in shorts

i saw an old man in my village
eating the moon with raw water for lunch.
Before that, my father retold, my maternal great grandather
running away from a Minh Menh mandate had read

the book of rituals, burned through the poetry of Glang Anak
mixed kids urine to drink instead of
eating words. He lived over a hundred years old,
my father said, such strange eating habbits

unique to each generation no matter where.
Chams never cease to have the word-eating
gene. His wife cried why exactly it had to be
her husband.

Story 3. Waiting for boats

                                    Translation by Joseph Dovinh

Perhaps it has been one, two hundred
years, and more than that, he had
waited. Waited for the boats. Arriving in
the afternoons, just as the guru had promised.

Like seventy years earlier, his son
waited. For the boats. Surely
to come, the father had said. A father
could not ever lie to his son.

Like forty years past, his grandchildren
waited. The boat. In the afternoon, after
closing the cages. They waited as such, still
in that upright position on that mound of earth ---

toward the sea. The boats surely
will come. Their ancestors had
promised so, it is written so in books. They
cannot but wait. For the boats

to come from the sea. This inheritance passed
down from fathers to sons. Until the
hamlets, then they stopped waiting, no more
opportunity to wait. The boats had

came and gone, a long time ago,
perhaps.

Tale Number 10: The Kuao Tree

                        English version: Nguyen Tan Lai

We, the children of five, six, seven liked to
play by holding hands around the Kuao but
still our hand couldn’t meet. The Kuao tree
that my mother called the menacing deity

Whenever I was weeping. My uncle stopped
his buffalo wagon on the way to the woods
and lit up the incense to pray. The Kuao
that the buffalo keeper’s

Children who lost their way looked up at to
find out the way to return. The Kuao tree is
the youngest son of the thunder deity when
the storm season arrives to threaten the

Cham Raglai scriptures. The whole country
side gave deference, at least staying away.
A Seventy Five* revolutionary man wanted
to show he was the only person who recited

by heart and loyal to the the dialectic
materialism. He used an ax to cut the old
Kuao tree which felt down and crushed him
into the ground, to his death.

People saying that the Kuao continues its
mission to lay its shadow to crush his family
and scattering its leaves to haunt his
descendants who are

living peacefully at an extremely far
location

Tale Number 17: Hời Ghost

                        English version: Nguyen Tan Lai

Being uncertain between the line
of night and day, life and death. The
truth of the Hời ghost is only an uncertain
legend appearing at the border of

absent and present. The Hời ghosts
who were though to be lost since
yesterday still remain to night between
the familiar and unfamiliar to be kept away

or calling the Hời ghosts who are in
state of uncertainty bewteen positive and
negative at the border of the old
and new centuries. The Hời ghosts

has lost their bodies but their souls
have not changed into Cham Hroi and
refused Cham Jat. They don’t agree
to go and back together along the

mountainious coastal border of the central
land during the twilight. The Hời
ghost has finished the human life but has
not yet become ghost appearing

vaguely in a city of tents in front the
door of hell and paradise. They are not
starving but not full. The Hời ghosts
whose indentities were erased in the

past records. They are not yet
registered in the future books for a long
temporary residence between the
borders of the two worlds.

The Hời ghosts of five centuries
past.

INRASARA - PHÚ TRẠM

1957, sinh tại làng Chăm Chakleng - Mỹ Nghiệp, tỉnh Ninh Thuận.
Hiện sống và viết tại Sài Gòn, Tp.Hồ Chí Minh.

Tác phẩm
* Nghiên cứu – sưu tầm – dịch thuật
- Văn học Chăm I – Khái luận, Nxb.Văn hóa Dân tộc, H., 1994.
- Văn học dân gian Chăm – Tục ngữ, câu đố.
                        Nxb.Văn hóa Dân tộc & Đại học Tổng hợp Tp.HCM., 1995.
- Từ điển Chăm – Việt (viết chung), Nxb.Khoa học Xã hội, H., 1995.
- Từ điển Việt – Chăm (viết chung), Nxb.Khoa học Xã hội, H., 1996.
- Văn học Chăm II – Trường ca, Nxb.Văn hóa Dân tộc, H., 1996.
- Các vấn đề văn hóa-xã hội Chăm, tiểu luận, Nxb.Văn hóa Dân tộc, H., 1999.
- Văn hóa-xã hội Chăm, nghiên cứu & đối thoại, tiểu luận,
                        Nxb.Văn học, H., 2003.
- Tự học tiếng Chăm, Nxb.Văn hóa Dân tộc, H., 2003.
- Từ điển Việt – Chăm dùng trong nhà trường (viết chung),
                        Nxb.Giáo dục, H., 2004.
- Chưa đủ cô đơn cho sáng tạo (tiểu luận – phê bình thơ),
                        Nxb.Văn Nghệ, Tp.HCM, 2006.
- Trường ca Chăm (sưu tầm-nghiên cứu), Nxb.Văn Nghệ, Tp.HCM, 2006.
- Văn học dân gian Chăm – Ca dao, Tục ngữ, Thành ngữ, Câu đố
(sưu tầm-nghiên cứu), Nxb.Văn hóa Dân tộc, H., 2006.

* Sáng tác
- Tháp nắng – thơ và trường ca, Nxb.Thanh niên, H., 1996.
- Sinh nhật cây xương rồng – thơ song ngữ, Nxb.Văn hóa Dân tộc, H., 1997.
- Hành hương em – thơ, Nxb.Trẻ, Tp.HCM., 1999.
- Lễ tẩy trần tháng Tư – thơ và trường ca, Nxb.Hội Nhà văn, H., 2002.
- Inrasara – Thơ, Nxb.Kim đồng, H., 2003.
- The Purification Festival in April, thơ song ngữ Anh – Việt,
                        Nxb.Văn Nghệ, Tp.HCM, 2005.
- Chuyện 40 năm mới kể & 18 bài Tân hình thức – thơ,
                        Nxb.Hội Nhà văn, Hà Nội, 2006.
- Chân dung Cát – tiểu thuyết, Nxb.Hội Nhà văn, Hà Nội, 2006.

* Chủ biên
- Tagalau tuyển tập sáng tác-sưu tầm-nghiên cứu Chăm (2000-2006, 7 tập)

Giải thưởng chính
1995 - CHCPI - Sorbonne (Pháp), Văn học Chăm I.
1996 – Hội đồng Dân tộc - Quốc hội khóa IX, Văn học Chăm II
1997 - Hội Nhà văn Việt Nam, Tháp nắng.
1998 - Hội Văn học-nghệ thuật các DTTS.VN, Sinh nhật cây xương rồng.
2003 - Hội VHNT các DTTS. Việt Nam, Văn hóa-Xã hội Chăm, nghiên cứu & đối thoại.
2003 - Hội Nhà văn Việt Nam, Lễ tẩy trần tháng Tư.
2005 - Giải thưởng Văn học Đông Nam Á, Lễ tẩy trần tháng Tư.
2006 - Giải thưởng sách Việt Nam, Từ điển Việt – Chăm.
         - Tặng thưởng Tác phẩm hay trong tháng của Tienve.org, 09.2006.
         - Hội Văn học - Nghệ thuật các Dân tộc thiểu số Việt Nam,
                        Ca dao, Tục ngữ, Thành ngữ, Câu đố Chăm.
         - Hội Văn nghệ Dân gian Việt Nam, Trường ca Chăm.

Địa chỉ liên hệ: INRASARA
107, Đường 45, Phường 6, Quận 4, Tp.Hồ Chí Minh.
Tel: 08-8269941 – Vinaphone: 0913-745764.
Email: inrasara@yahoo.com

Last modified on 07/05/2007 – 4:00 PM © 2004 – 2007 www.thotanhinhthuc.org.
MUCLUC


	IV PHỤ LỤC Inrasara
	STORIES RETOLD ONLY AFTER 40 YEARS Story 1. Running away from diseases Translation by Joseph Dovinh Mother took my brothers and sisters and I into hiding in sixty-three. Nowhere far, mother took us to an aunt’s house three streets away. Mother said: let’s sleep over at the lonely aunt’s, I knew that mother was taking us to run away from diseases. Father retold: in times past, our maternal grandfather piggy-backed him running far far away. These days the ham- lets can not go anywhere. I remember my sister with one hand holding tightly to her dhai dress ragged, president Ngo forbade the Chams to wear, with the other arm holding onto the youngest boy crying two rows of tears. Nowadays the youngest boy is in the sixth grade, the dhai dress no one forbids to wear, my sister has tossed it away a long time ago, the strategic war diseases are no more. A story retold only after 40 years. Story 2. Eating words Translation by Joseph Dovinh I have a friend who is afflicted with the disease of eating words. Nothing else, he eats morning noon afternoon, he chews gnashingly. His wife cried all of these two years. He eats all sorts of light and heavy things Nietzsche Confucius to Sagan he eats habitually. He eats slow meticulously. When I was still in shorts i saw an old man in my village eating the moon with raw water for lunch. Before that, my father retold, my maternal great grandather running away from a Minh Menh mandate had read the book of rituals, burned through the poetry of Glang Anak mixed kids urine to drink instead of eating words. He lived over a hundred years old, my father said, such strange eating habbits unique to each generation no matter where. Chams never cease to have the word-eating gene. His wife cried why exactly it had to be her husband. Story 3. Waiting for boats Translation by Joseph Dovinh Perhaps it has been one, two hundred years, and more than that, he had waited. Waited for the boats. Arriving in the afternoons, just as the guru had promised. Like seventy years earlier, his son waited. For the boats. Surely to come, the father had said. A father could not ever lie to his son. Like forty years past, his grandchildren waited. The boat. In the afternoon, after closing the cages. They waited as such, still in that upright position on that mound of earth --- toward the sea. The boats surely will come. Their ancestors had promised so, it is written so in books. They cannot but wait. For the boats to come from the sea. This inheritance passed down from fathers to sons. Until the hamlets, then they stopped waiting, no more opportunity to wait. The boats had came and gone, a long time ago, perhaps. Tale Number 10: The Kuao Tree English version: Nguyen Tan Lai We, the children of five, six, seven liked to play by holding hands around the Kuao but still our hand couldn’t meet. The Kuao tree that my mother called the menacing deity Whenever I was weeping. My uncle stopped his buffalo wagon on the way to the woods and lit up the incense to pray. The Kuao that the buffalo keeper’s Children who lost their way looked up at to find out the way to return. The Kuao tree is the youngest son of the thunder deity when the storm season arrives to threaten the Cham Raglai scriptures. The whole country side gave deference, at least staying away. A Seventy Five* revolutionary man wanted to show he was the only person who recited by heart and loyal to the the dialectic materialism. He used an ax to cut the old Kuao tree which felt down and crushed him into the ground, to his death. People saying that the Kuao continues its mission to lay its shadow to crush his family and scattering its leaves to haunt his descendants who are living peacefully at an extremely far location Tale Number 17: Hời Ghost English version: Nguyen Tan Lai Being uncertain between the line of night and day, life and death. The truth of the Hời ghost is only an uncertain legend appearing at the border of absent and present. The Hời ghosts who were though to be lost since yesterday still remain to night between the familiar and unfamiliar to be kept away or calling the Hời ghosts who are in state of uncertainty bewteen positive and negative at the border of the old and new centuries. The Hời ghosts has lost their bodies but their souls have not changed into Cham Hroi and refused Cham Jat. They don’t agree to go and back together along the mountainious coastal border of the central land during the twilight. The Hời ghost has finished the human life but has not yet become ghost appearing vaguely in a city of tents in front the door of hell and paradise. They are not starving but not full. The Hời ghosts whose indentities were erased in the past records. They are not yet registered in the future books for a long temporary residence between the borders of the two worlds. The Hời ghosts of five centuries past. INRASARA - PHÚ TRẠM 1957, sinh tại làng Chăm Chakleng - Mỹ Nghiệp, tỉnh Ninh Thuận. Hiện sống và viết tại Sài Gòn, Tp.Hồ Chí Minh. Tác phẩm * Nghiên cứu – sưu tầm – dịch thuật - Văn học Chăm I – Khái luận, Nxb.Văn hóa Dân tộc, H., 1994. - Văn học dân gian Chăm – Tục ngữ, câu đố. Nxb.Văn hóa Dân tộc & Đại học Tổng hợp Tp.HCM., 1995. - Từ điển Chăm – Việt (viết chung), Nxb.Khoa học Xã hội, H., 1995. - Từ điển Việt – Chăm (viết chung), Nxb.Khoa học Xã hội, H., 1996. - Văn học Chăm II – Trường ca, Nxb.Văn hóa Dân tộc, H., 1996. - Các vấn đề văn hóa-xã hội Chăm, tiểu luận, Nxb.Văn hóa Dân tộc, H., 1999. - Văn hóa-xã hội Chăm, nghiên cứu & đối thoại, tiểu luận, Nxb.Văn học, H., 2003. - Tự học tiếng Chăm, Nxb.Văn hóa Dân tộc, H., 2003. - Từ điển Việt – Chăm dùng trong nhà trường (viết chung), Nxb.Giáo dục, H., 2004. - Chưa đủ cô đơn cho sáng tạo (tiểu luận – phê bình thơ), Nxb.Văn Nghệ, Tp.HCM, 2006. - Trường ca Chăm (sưu tầm-nghiên cứu), Nxb.Văn Nghệ, Tp.HCM, 2006. - Văn học dân gian Chăm – Ca dao, Tục ngữ, Thành ngữ, Câu đố (sưu tầm-nghiên cứu), Nxb.Văn hóa Dân tộc, H., 2006. * Sáng tác - Tháp nắng – thơ và trường ca, Nxb.Thanh niên, H., 1996. - Sinh nhật cây xương rồng – thơ song ngữ, Nxb.Văn hóa Dân tộc, H., 1997. - Hành hương em – thơ, Nxb.Trẻ, Tp.HCM., 1999. - Lễ tẩy trần tháng Tư – thơ và trường ca, Nxb.Hội Nhà văn, H., 2002. - Inrasara – Thơ, Nxb.Kim đồng, H., 2003. - The Purification Festival in April, thơ song ngữ Anh – Việt, Nxb.Văn Nghệ, Tp.HCM, 2005. - Chuyện 40 năm mới kể & 18 bài Tân hình thức – thơ, Nxb.Hội Nhà văn, Hà Nội, 2006. - Chân dung Cát – tiểu thuyết, Nxb.Hội Nhà văn, Hà Nội, 2006. * Chủ biên - Tagalau tuyển tập sáng tác-sưu tầm-nghiên cứu Chăm (2000-2006, 7 tập) Giải thưởng chính 1995 - CHCPI - Sorbonne (Pháp), Văn học Chăm I. 1996 – Hội đồng Dân tộc - Quốc hội khóa IX, Văn học Chăm II 1997 - Hội Nhà văn Việt Nam, Tháp nắng. 1998 - Hội Văn học-nghệ thuật các DTTS.VN, Sinh nhật cây xương rồng. 2003 - Hội VHNT các DTTS. Việt Nam, Văn hóa-Xã hội Chăm, nghiên cứu & đối thoại. 2003 - Hội Nhà văn Việt Nam, Lễ tẩy trần tháng Tư. 2005 - Giải thưởng Văn học Đông Nam Á, Lễ tẩy trần tháng Tư. 2006 - Giải thưởng sách Việt Nam, Từ điển Việt – Chăm. - Tặng thưởng Tác phẩm hay trong tháng của Tienve.org, 09.2006. - Hội Văn học - Nghệ thuật các Dân tộc thiểu số Việt Nam, Ca dao, Tục ngữ, Thành ngữ, Câu đố Chăm. - Hội Văn nghệ Dân gian Việt Nam, Trường ca Chăm. Địa chỉ liên hệ: INRASARA 107, Đường 45, Phường 6, Quận 4, Tp.Hồ Chí Minh. Tel: 08-8269941 – Vinaphone: 0913-745764. Email: inrasara@yahoo.com Last modified on 07/05/2007 – 4:00 PM © 2004 – 2007 www.thotanhinhthuc.org. MUCLUC