The /Xam Bushmen, hunters, gatherers, some poets among them, were a stone age people who survived nearly 5,000 years in the region now known as the Cape Province of South Africa. By the turn of this century they had completely disappeared, destroyed finally by the murderous European settlement of the interior. Song of the Broken String has its provenance in the oral tradition of this ancient culture. In the 1860s, a German linguist named W. H. Bleek become aware of the genocide in progress. Taking into his service three /Xam Bushmen he found working as convict laborers in a chain gang, he set about preserving a small part of their heritage. After devising a phonetic notation of the /Xam's language, he transcribed the personal narratives, songs, and folktales of these three men and translated them into English. Housed in an archive at the University of Cape Town, the 12,000 pages of the Bleek and Lloyd Collection are all that remains of this people and their language. Stephen Watson, a contemporary South African poet, has explored this archive, "re-translating" Bleek's word-for-word English prose into poems in which something of the power of those original voices lives on, however filtered through the 19th century ethnographer and the 20th century writer. The results not only offer a path into a powerful oral tradition, but also raise questions about the ways in which we listen to and "translate" cultures that are distant or lost. Song of the Broken String does not bring back the /Xam, it is not a collection of artifacts. Something survives here that is almost monumental, certainly beautiful. Stephen Watson, a contemporary South African poet and writer, has explored this archive, "re-translating" Bleek's word- for- word English prose into poems in which the power of these original voices would live on. However filtered through the 19th century ethnographer and the 20th century writer, poetry seemed the obvious form for this dialogue. The results not only offer a way into a powerful oral tradition but also raise questions about the ways in which we listen to and "translate" cultures that are distant or lost, cultures in whose fate we are somehow complicit. Song of the Broken String does not bring back the /Xam, but it makes their ghosts vital presences in our own literary tradition.

An award-winning contemporary poet celebrates the joyful, impossible language of music in this collection that “surpasses her distinguished previous work” (Harold Bloom). One of the finest poets writing today, Grace Schulman finds order in art and nature that enables her to stand fast in a threatened world. The title refers to Itzhak Perlman’s performance of a violin concerto with a snapped string, which inspires a celebration of life despite limitations. For her, song imparts endurance: Thelonious Monk evokes Creation; John Coltrane’s improvisations embody her own heart’s desire to “get it right on the first take”; the wind plays a harp-shaped oak; and her immigrant ancestors remember their past by singing prayers on a ship bound for New York. In the words of Wallace Shawn, “When I read her, she makes me want to live to be four hundred years old, because she makes me feel that there is so much out there, and it’s unbearable to miss any of it.” “Grace Shulman has developed into one of the permanent poets of her generation.” —Harold Bloom “[An] extended paean to the triumph of art over adversity or, perhaps, to the birth of beauty in adversity.” —The Seattle Times

A violin and a middle-school musical unleash a dark family secret in this moving story by an award-winning author duo. For fans of The Devil's Arithmetic and Hana's Suitcase. It's 2002. In the aftermath of the twin towers -- and the death of her beloved grandmother -- Shirli Berman is intent on moving forward. The best singer in her junior high, she auditions for the lead role in Fiddler on the Roof, but is crushed to learn that she's been given the part of the old Jewish mother in the musical rather than the coveted part of the sister. But there is an upside: her "husband" is none other than Ben Morgan, the cutest and most popular boy in the school. Deciding to throw herself into the role, she rummages in her grandfather's attic for some props. There, she discovers an old violin in the corner -- strange, since her Zayde has never seemed to like music, never even going to any of her recitals. Showing it to her grandfather unleashes an anger in him she has never seen before, and while she is frightened of what it might mean, Shirli keeps trying to connect with her Zayde and discover the awful reason behind his anger. A long-kept family secret spills out, and Shirli learns the true power of music, both terrible and wonderful.

A collection of South African poetry.

The San people were a South African tribe who lived in the scrubland and communicated in a distinct click language. During the nineteenth century they were labelled as sub-human and hunted as animals by the Boers and the British. sister-in-law Lucy Lloyd, befriended some San bushmen and gradually began to document their language, resulting in an extraordinary archive of material. beautiful rock art and powerful fables. The fables will run throughout the book.

V. 1. Cognitions -- v. 2. Critical theories