Fiction-In Translation-Telugu
By Mohammed Khadeer Babu. Translated from the original Telugu by D.V. Subhashri
The translator says: ‘Let me warn you, it’s not just mispronunciations, but a few misspellings too that have crept in on purpose, such as Idyaniketan for Vidyaniketan, Ishvodaya for Vishvodaya, Enkateswara for Venkateswara, haeroplanes for aeroplanes, rishckaw for rickshaw, otel for hotel, iskool for school, kilas for class, etc. In addition to aiding the tone and humour, my intention was to represent how words are sometimes regurgitated solely by their sound, and how pronunciation tends to morph as it travels across class, region, age or education…. This is just to remind the reader that these stories come from hinterland, where the colloquial idiom is typically a mixture of languages and cultures.’
By Volga. Translated from the original Telugu by Purnima Tammireddy
It is not knowledge which centres around ‘man’ as being the sole harbinger of ‘civilization’ with relentless power to subjugate whosoever fails to obey him. This is the wisdom Shabari expects from Rama and this is the wisdom with which she feels that the world is yet to realize the kernel of truth in her words. Shabari tells Rama, ‘I was looking forward to seeing you. My hope is that you will guide mankind into times when there would be no kingdom, no cities, no civilization’ (p. 118). ‘Mata! You’re trying to spin the wheel of time backwards, and that’s impossible’ (p. 119), pleads Rama. Shabari attempts to convince him that in his desire and duty to fight and punish, he is abiding by the rajdharma of breeding enmity. Rama shares with her the inevitability of humankind’s march towards civilization.
By Sannapureddy Venkatarami Reddy. Translated from the original Telugu by Narasimha Kumar
it becomes his own creation. The first chapter in the source text raises some fundamental questions the novel raises, of the following of the traditional occupation of tending sheep versus taking up modern jobs and the priorities of people of different generations in the same family. The translator chooses to begin with chapter two in the source text. Unlike the source text that makes the entry of the tiger surreptitiously, even the word tiger is not directly used by the novelist until the fifth chapter and he prefers to use instead the word pedda nakka, the big fox;
By Chandra Latha. Translated from the original Telugu by C.L.L Jayaprada
The tenderness towards the land that this farmer holds, however, is vastly different from the entitlement towards ancestral property that a corporate urban software professional aims to eke out in ‘Mom’s Home’.