One More Loca: On Pedro Lemebel

IF 0.1 4区 文学 0 LITERARY REVIEWS
Lily Meyer
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In his poem \"Manifesto (I Speak from My Difference),\" which he first read, in heels, in front of a crowd gathered to protest the brutal right-wing regime that ruled Chile from 1973 to 1990, he announces, \"I am not a faggot masking as a poet / I need no mask / Here is my face.\" But in gay Greenwich Village, surrounded by \"two tons of muscles and bodybuilders in minishorts,\" Lemebel felt unseen and unwelcomed, despite having dragged his \"third-world malnourished loca body all the way here.\" <strong>[End Page 493]</strong> (We're going to come back to that <em>loca</em>.) All the macho, military-styled men on Christopher Street reminded him of the \"fascist brutality\" he'd endured for so long. Maybe, he thought as he walked through the Village, the gay history he'd traveled up the spine of the Americas to celebrate wasn't truly meant to include him; \"maybe,\" he wrote, \"gay is white.\"</p> <p>\"New York Chronicles (Stonewall Inn)\" appears in <em>A Last Supper of Queer Apostles</em>, a Greatest Hits-type collection of Lemebel's crónicas arranged and translated by Gwendolyn Harper. In Spanish-language writing, the crónica—a lightly journalistic form of short nonfiction that lends itself well to play and hybridity—is common; in English, we have neither crónicas nor a name for them, which impoverishes our literature. We could call them essays, and sometimes do, but in essays, writers often wander and ponder. A crónica is more like a snatch and grab. It's a form beautifully suited to Lemebel, who spent the Pinochet dictatorship staging three-minute \"flash actions\" in protest and whose writing leaps from slang to poetry, filth to beauty so quickly it collapses any distinction between them.</p> <p>A couple of notes on slang and language here. Chilean Spanish is ferociously slangy, and Lemebel's writing is very Chilean. It's also very queer. His gay language has nothing to do with that of Christopher Street; his world, in the 1980s, was not one of clones but of travestis and locas, terms Harper preserves in Spanish. <em>Travesti</em>, a collapsed version of <em>transvéstita</em>, refers broadly to a trans female identity not associated with medical transition; <em>loca</em> is roughly the same, though you could also read it, depending on the context, as <em>wild girl</em> or <em>crazy bitch</em>. In her introduction, Harper notes that travesti identity is not associated with \"the Global North's gender and sexuality identifiers, which [Lemebel] saw as a colonial imposition.\" He contrasted the white gay culture of the United States, whose \"misogynistic parallels with power\" he points out in the <strong>[End Page 494]</strong> crónica \"Wild Desire,\" with his \"Amaricón\" homosexual identity, which was inextricable from the poor, the indigenous, and the feminine. (<em>Maricón</em> means <em>faggot</em>; I dislike admitting that any word is untranslatable, but the portmanteau <em>Amaricón</em> is.) A key irony for <em>A Last Supper for Queer Apostles</em>' readers—and, of course, for its translator—is that Lemebel saw English's global dominance as an imposition, too. \"I'll never write in English,\" he swears in the piece with which Harper chose to open the book; \"with any luck I say, <em>Go home</em>.\" Certainly he wanted to say <em>go home</em> to Chile's influx of gay American tourists. He feared that their presence and influence meant the locas would die out.</p> <p>This fear was not just cultural but literal. Along with Pinochet, the AIDS epidemic shaped Lemebel's work and life. Although he died of laryngeal cancer in 2015, many of the locas he cared and wrote about died of AIDS; some of his most affecting works—and his floweriest...</p> </p>","PeriodicalId":43824,"journal":{"name":"SEWANEE REVIEW","volume":"14 1","pages":""},"PeriodicalIF":0.1000,"publicationDate":"2024-08-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"SEWANEE REVIEW","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1353/sew.2024.a934401","RegionNum":4,"RegionCategory":"文学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"0","JCRName":"LITERARY REVIEWS","Score":null,"Total":0}
引用次数: 0

Abstract

In lieu of an abstract, here is a brief excerpt of the content:

  • One More Loca:On Pedro Lemebel
  • Lily Meyer (bio)
A Last Supper of Queer Apostles: Selected Essays by Pedro Lemebel, translated by Gwendolyn Harper ( Penguin Classics 2024)

In 1994, the queer Chilean writer and performance artist Pedro Lemebel visited New York—"all-expenses-paid," he notes in his sharp-tongued travelogue "New York Chronicles (Stonewall Inn)"—to commemorate the twenty-fifth anniversary of the Stonewall riots. He didn't enjoy the trip. In Chile, Lemebel was nothing if not visible; he was, indeed, committed to visibility, in more ways than one. In his poem "Manifesto (I Speak from My Difference)," which he first read, in heels, in front of a crowd gathered to protest the brutal right-wing regime that ruled Chile from 1973 to 1990, he announces, "I am not a faggot masking as a poet / I need no mask / Here is my face." But in gay Greenwich Village, surrounded by "two tons of muscles and bodybuilders in minishorts," Lemebel felt unseen and unwelcomed, despite having dragged his "third-world malnourished loca body all the way here." [End Page 493] (We're going to come back to that loca.) All the macho, military-styled men on Christopher Street reminded him of the "fascist brutality" he'd endured for so long. Maybe, he thought as he walked through the Village, the gay history he'd traveled up the spine of the Americas to celebrate wasn't truly meant to include him; "maybe," he wrote, "gay is white."

"New York Chronicles (Stonewall Inn)" appears in A Last Supper of Queer Apostles, a Greatest Hits-type collection of Lemebel's crónicas arranged and translated by Gwendolyn Harper. In Spanish-language writing, the crónica—a lightly journalistic form of short nonfiction that lends itself well to play and hybridity—is common; in English, we have neither crónicas nor a name for them, which impoverishes our literature. We could call them essays, and sometimes do, but in essays, writers often wander and ponder. A crónica is more like a snatch and grab. It's a form beautifully suited to Lemebel, who spent the Pinochet dictatorship staging three-minute "flash actions" in protest and whose writing leaps from slang to poetry, filth to beauty so quickly it collapses any distinction between them.

A couple of notes on slang and language here. Chilean Spanish is ferociously slangy, and Lemebel's writing is very Chilean. It's also very queer. His gay language has nothing to do with that of Christopher Street; his world, in the 1980s, was not one of clones but of travestis and locas, terms Harper preserves in Spanish. Travesti, a collapsed version of transvéstita, refers broadly to a trans female identity not associated with medical transition; loca is roughly the same, though you could also read it, depending on the context, as wild girl or crazy bitch. In her introduction, Harper notes that travesti identity is not associated with "the Global North's gender and sexuality identifiers, which [Lemebel] saw as a colonial imposition." He contrasted the white gay culture of the United States, whose "misogynistic parallels with power" he points out in the [End Page 494] crónica "Wild Desire," with his "Amaricón" homosexual identity, which was inextricable from the poor, the indigenous, and the feminine. (Maricón means faggot; I dislike admitting that any word is untranslatable, but the portmanteau Amaricón is.) A key irony for A Last Supper for Queer Apostles' readers—and, of course, for its translator—is that Lemebel saw English's global dominance as an imposition, too. "I'll never write in English," he swears in the piece with which Harper chose to open the book; "with any luck I say, Go home." Certainly he wanted to say go home to Chile's influx of gay American tourists. He feared that their presence and influence meant the locas would die out.

This fear was not just cultural but literal. Along with Pinochet, the AIDS epidemic shaped Lemebel's work and life. Although he died of laryngeal cancer in 2015, many of the locas he cared and wrote about died of AIDS; some of his most affecting works—and his floweriest...

多一个本地人:关于佩德罗-莱梅贝尔
以下是内容的简要摘录,以代替摘要: One More Loca:On Pedro Lemebel Lily Meyer (bio) A Last Supper of Queer Apostles:1994 年,智利同性恋作家兼行为艺术家佩德罗-莱梅贝尔访问纽约--"全额付费",他在尖刻的游记《纽约编年史(石墙客栈)》中写道--以纪念石墙暴动 25 周年。他并不喜欢这次旅行。在智利,莱梅贝尔如果不引人注目,那就什么也不是;事实上,他致力于引人注目,而且不止在一个方面。在他的诗作《宣言(我从我的与众不同说起)》中,他第一次读到这首诗是在高跟鞋里,在一群抗议从1973年到1990年统治智利的残暴右翼政权的人群面前,他宣布:"我不是一个伪装成诗人的基佬/我不需要面具/这就是我的脸"。但在同性恋的格林威治村,在 "两吨重的肌肉和穿着迷你短裤的健美运动员 "的包围下,莱梅贝尔觉得自己不被看见,也不受欢迎,尽管他拖着 "第三世界营养不良的当地人的身体一路来到这里"。[克里斯托弗大街上那些大男子主义、军人打扮的男人让他想起了自己长期忍受的 "法西斯暴行"。也许,他在走过石墙村时想,他走遍美洲脊梁所要纪念的同性恋历史并不是真正要把他包括在内;"也许,"他写道,"同性恋就是白人"。"纽约编年史(石墙旅馆)》收录在《同性恋使徒的最后晚餐》(A Last Supper of Queer Apostles)一书中,这是一本由格温多林-哈珀(Gwendolyn Harper)编译的莱梅贝尔作品集。在西班牙语写作中,crónica--一种轻新闻形式的非虚构短篇小说很常见,它很适合游戏和混合;而在英语中,我们既没有crónicas,也没有它们的名称,这使我们的文学变得贫乏。我们可以称其为散文,有时也会这样做,但在散文中,作家们常常徘徊和思索。crónica 更像是一种抢夺。这种形式非常适合莱梅贝尔,在皮诺切特独裁统治期间,他曾以三分钟的 "快闪行动 "表示抗议,他的作品从俚语到诗歌,从肮脏到美丽,跳跃得如此之快,以至于它们之间的任何区别都不复存在。这里有几处关于俚语和语言的说明。智利的西班牙语非常俚俗,莱梅贝尔的写作也非常智利化。同时也非常同性恋。他的同性恋语言与克里斯托弗街的同性恋语言毫无关系;在二十世纪八十年代,他的世界不是克隆人的世界,而是特拉维斯蒂(Travestis)和洛卡斯(Locas)的世界,哈珀在西班牙语中保留了这两个词。Travesti "是 "transvéstita "的缩写,泛指与医学转变无关的变性女性身份;"loca "大致相同,不过根据语境,也可以理解为 "野丫头 "或 "疯婆子"。哈珀在导言中指出,"travesti "身份与 "全球北方的性别和性特征 "无关,而 "全球北方的性别和性特征 "在[莱梅贝尔]看来是一种殖民强加。他将美国白人同性恋文化与他的 "Amaricón "同性恋身份进行了对比,后者与穷人、土著人和女性密不可分。(Maricón的意思是基佬;我不喜欢承认任何词都无法翻译,但Amaricón这个词可以)。对于《同性恋使徒的最后晚餐》的读者--当然也包括译者--来说,一个重要的讽刺是,莱梅贝尔认为英语在全球的主导地位也是一种强加。"我永远不会用英语写作,"他在哈珀选择作为本书开篇的那篇文章中发誓,"运气好的话,我会说,回家吧"。当然,他想对涌入智利的美国同性恋游客说 "回家"。他担心他们的存在和影响意味着当地人会消亡。这种恐惧不仅是文化上的,也是字面上的。除了皮诺切特,艾滋病也影响了莱梅贝尔的工作和生活。虽然他在 2015 年死于喉癌,但他所关心和书写的许多当地人都死于艾滋病;他的一些作品最有感染力,也是他最花哨的作品......
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来源期刊
SEWANEE REVIEW
SEWANEE REVIEW LITERARY REVIEWS-
CiteScore
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发文量
44
期刊介绍: Having never missed an issue in 115 years, the Sewanee Review is the oldest continuously published literary quarterly in the country. Begun in 1892 at the University of the South, it has stood as guardian and steward for the enduring voices of American, British, and Irish literature. Published quarterly, the Review is unique in the field of letters for its rich tradition of literary excellence in general nonfiction, poetry, and fiction, and for its dedication to unvarnished no-nonsense literary criticism. Each volume is a mix of short reviews, omnibus reviews, memoirs, essays in reminiscence and criticism, poetry, and fiction.
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