Sarina Helfgott (1928-2020) Poeta y dramaturga judío-peruana/Peruvian Jewish Poet and Playwright — “Alguien” y otros poemas/”Someone” and other poems

Sarina Helfgott

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Sarina Helfgott fue una destacada poeta, dramaturga, antologadora, crítica literaria y periodista peruana. Fue hija de inmigrantes judíos. que se establecieron en Perú. Ella participó activamente en diversas asociaciones y círculos culturales judíos en Perú. En 1956, publicó su primer poemario, La luz pródiga, donde exploró temas de amor, pasión, muerte y trascendencia a través de símbolos y metáforas naturales. Este libro fue el inicio de su carrera literaria con un enfoque en el autodescubrimiento y la conexión mística con la naturaleza. Su poemario, El libro de los muertos (1962), le valió reconocimiento internacional por su profunda reflexión sobre el Holocausto.  Este libro rindió homenaje a sus raíces y a las víctimas judías de la Segunda Guerra Mundial. Retrató la tragedia y la memoria histórica con una intensidad emotiva que ha sido estudiada como parte de la poesía del Holocausto. En 1973, publicó Ese vasto resplandor, una antología de su obra poética desde 1957 hasta 1971, que reflejó su evolución literaria y su constante búsqueda de la expresión pura de sentimientos a través de la naturaleza, en contraste con la percepción de la ciudad como un lugar desprovisto de belleza poética. Sarina Helfgott también fue una influyente figura en el teatro peruano. Su primera obra, La Red (1953), fue el inicio de una prolífica carrera dramatúrgica. La Jaula (1981) fue estrenada en Lima, Buenos Aires y Cambridge y traducida al inglés y al neerlandés. 

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Sarina Helfgott was a prominent Peruvian poet, playwright, anthologist, literary critic, and journalist. She was the daughter of Jewish immigrants who settled in Peru. She actively participated in various Jewish cultural associations and circles in Peru. In 1956, she published her first book of poems, La luz pródiga (The Prodigal Light), where she explored themes of love, passion, death, and transcendence through natural symbols and metaphors. This book marked the beginning of her literary career, focusing on self-discovery and a mystical connection with nature. Her poetry collection, El libro de los muertos (The Book of the Dead, 1962), earned her international acclaim for its profound reflection on the Holocaust. This book paid homage to her roots and to the Jewish victims of World War II. It portrayed the tragedy and historical memory with an emotional intensity that has been studied as part of Holocaust poetry. In 1973, she published Ese vasto resplandor (That Vast Radiance), an anthology of her poetry from 1957 to 1971, which reflected her literary evolution and her constant search for the pure expression of feelings through nature, in contrast to her perception of the city as a place devoid of poetic beauty. Sarina Helfgott was also an influential figure in Peruvian theater. Her first play, La Red (The Net, 1953), marked the beginning of a prolific career as a playwright. La Jaula (The Cage, 1981) was staged in Lima, Buenos Aires, and Cambridge and was translated into English and Dutch.

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Vamos, vamos así

desnudos para nacer al río;

de tal suerte empezar de nuevo a ser hermanos, árboles, infancias.

Con pupilas a los vientos, sin facciones como un dios sorpresa,

hemos llegado nunca y tan hondo

a nuestras únicas voces propias.

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Sarina Helgott, jóven

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Come, come like this

naked to be born in the river;

so that we may begin anew

to be brothers, trees, childhoods.

With eyes open to the winds, featureless like a surprise a god,

we have never reached, and so deeply

our own unique voices.

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Alguien tiene un tenedor mientras agoniza su vecino.

Alguien se ha puesto más verde que el color.

Alguien, a gatas, busca un recuerdo que se ha perdido.

Alguien se olvidó de tomar su caldo: muerto está.

Alguien le da cuerda a la noche, impaciente

Alguien, si pudiera, volvería a nacer y llamarse  Isaías. 

Alguien no quiere saber nada con sus manos.

Acurrucado en un rincón, no quiere. 

Alguien canta un salmo en la boca del cadáver. 

Alguien que dibujara un día fantásticas ecuaciones sobre la luz del día, está, contando ahora, uno a uno todos sus piojos.

Alguien ora en silencio, vomita. Vuelve a orar

sobre su vómito (pero el ave ha dejado su ala en el exilio). 

Alguien acaba de nacer y ya espera

en el banquillo de los acusados. Vinagre. 

Alguien quiere venderle su alma a Dios.

Pero Dios ni siente ni padece. 

Alguien pudo ser pianista

en una gran ciudad sobre una gota de agua

aúlla sus bemoles más oscuros, pierde los molares.

Alguien que tuvo un maestro, una guitarra

frente al mar;una enamorada de muslos lánguidos

se ha perdido, irremediablemente. 

Alguien traiciona; muérdese el alma

en el dorso de la mano: acecha

entre dos latidos. Tiene frío.

Alguien, en el jergón del tifus, ha vivido

los tres días difuntos de su madre. 

Alguien vio entrar  el cordero en la boca

del lobo: Tiene hambre. Sácase los ojos. 

Alguien, en cambio, no puede sacarse el clavo;

tararea en la oreja del tísico el “Actus trágicus”

(Recuerda tantas cosas)

Alguien cava una fosa, la suya, honda,

honda para enterrar todas sus palabras. 

Alguien se ha quedado sin hermana mayor

arrodillada. Alguien no sabe qué sucede. Querría escribir

una carta, una larga carta a través del mar,

pero esto tampoco se puede. 

Alguien necesita – urgentemente- un arma

en defensa propia. 

Alguien quiere vivir a pesar de todo,

a pesar de la poesía que nada, nada hizo:

que se lavó las manos. 

 ¡Alguien ya no puede más!

(Libro de los muertos, Lima, 1962)

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Someone has a fork while their neighbor lies dying.

Someone has turned greener than the color itself.

Someone, on all fours, searches for a lost memory.

Someone forgot to drink their broth: they are dead.

Someone winds up the night, impatient.

Someone, if they could, would be reborn and be called Isaiah.

Someone wants nothing to do with their hands.

Hung up in a corner, they refuse.

Someone sings a psalm into the mouth of a corpse.

Someone who once drew fantastic equations about daylight is now counting all their lice, one by one.

Someone prays silently, vomits. Prays again.

over their vomit (but the bird has left its wing in exile).

Someone has just been born and is already waiting

in the dock. Vinegar.

Someone wants to sell their soul to God.

But God neither feels nor suffers.

Someone could have been a pianist

in a great city, on a drop of water

howls its darkest flats, loses its molars.

Someone who had a teacher, a guitar

facing the sea; a lover with languid thighs

has been lost, irretrievably.

Someone betrays; bites their soul

on the back of their hand: lurks

between two heartbeats. They are cold.

Someone, on the mattress of typhus, has lived

the three dead days of their mother.

Someone saw the lamb enter the mouth

of the wolf: They are hungry. They gouge out their eyes.

Someone, on the other hand, cannot remove the nail;

they hum in the ear of the consumptive the “Actus tragicus”

(They remember so many things)

Someone digs a grave, their own, deep,

deep to bury all their words. Someone has been left without an older sister,

kneeling. Someone doesn’t know what’s happening. They would like to write

a letter, a long letter across the sea,

but even that is impossible.

Someone urgently needs a weapon

for self-defense.

Someone wants to live despite everything,

despite the poetry that did nothing, nothing:

that washed its hands.

Someone can’t take it anymore!

(Book of the Dead, Lima, 1962)

y relojes abiertos, de rotos deseos

a la derivaen territorios sonoros, vivos

como ombligos y signos sorprendidos,

como campanas y holocaustos.

A veces, es el amor

o el revés de una sombra.

(Ese vasto resplandor, Lima, 1973)

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and open clocks, of broken desires

adrift in sonorous territories, alive

like navels and startled signs,

like bells and holocausts.

Sometimes, it is love

or the reverse of a shadow.

(That Vast Radiance, Lima, 1973)

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tercamente

camino en soledad

entre sombas y vientos

rapaces

en La Colmena los mendigos

me ofrecen sus huesudas flores

astutamente

sus cinco pétalos podridos

(a duras penas

es posible pensar en la esperanza) 

y continúo sonámbula

hacia la cita

y la claudicación 

ya no tengo sed   soy

la sed 

perdí ni nombre otra vez 

más huérfana de mí

exiliada

aborreciéndome

mi boca es un grito para adentro 

y sin embargo 

no sé por qué sigo entregándome

en oscuros lechos

como un deslumbramiento 

(esto también es el amor).

(Ese vasto resplandor, Lima, 1973)

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stubbornly

I walk alone

among shadows and rapacious winds

in La Colmena the beggars

offer me their bony flowers

cunningly

their five rotten petals

(barely

is it possible to think of hope)

and I continue sleepwalking

towards the rendezvous

and surrender

I am no longer thirsty, I am

thirst

I lost my name again

more orphaned from myself

exiled

loathing myself

my mouth is a scream inward

and yet

I don’t know why I keep surrendering myself

in dark beds

like a dazzling light

(this too is love).

(That Vast Radiance, Lima, 1973)

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Algunos libros de Sarina Helfgott/Some of Sarina Helfgott’s Books

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Clarice Lispector (1920-1977) Romancista y contista brasileira judaica/Brazilian Jewish Novelist and Short-story Writer — “Amor”/”Love”– um conto/a story

Clarice Lispector

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Autora brasileña de origen judío-ucraniano, Clarice Lispector (1920-1977) llegó con su familia a Brasil cuando apenas contaba con dos años de edad. Estudió Derecho en la Facultad Nacional y trabajó, aunque de manera un tanto esporádica, como periodista para varios medios. Aunque ya había publicado varios cuentos y relatos con anterioridad, Lispector comenzó su carrera literaria a los 21 años con Cerca del corazón salvaje, obra que recibió el Premio Graça Aranha. A partir de ese momento, continuó escribiendo y colaborando con varios medios, pese a que sus constantes viajes —su marido era diplomático— le hicieron desarrollar su obra de manera inconstante. Tras separarse de su marido en 1950, Lispector volvió al ámbito periodístico y comenzó a destacar gracias a sus libros de relatos. En 1963 publicó La pasión según G.H., su novela más aclamada. Después de sobrevivir a un incendio en su casa que le produjo graves secuelas físicas, Lispector sufrió de depresión y su estado dio paso a una nueva etapa con obras como Un aprendizajeAgua viva o La hora de la estrella, novela que fue llevada al cine en 1985. También comenzó a escribir relatos infantiles y siguió con su pasión por los cuentos cortos. Clarice Lispector murió de cáncer em 1977.

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Brazilian author of Jewish-Ukrainian origin, Clarice Lispector (1920-1977) left with her family in Brazil when she was only two years old. He studied Derecho at the National Faculty and worked, although somewhat sporadically, as a journalist for various media. Though she had published several stories and reports in the earlier, Lispector began her literary career at 21 years old with Cerca del Corazón Salvaje, a work that received the Graça Aranha Prize. From that moment on, she continued writing and collaborating with various media, despite her constant travels — her husband was a diplomat — which allowed her to develop her work in an inconsistent manner. After separating from her husband in 1950, Lispector returned to the journalistic sphere and began to stand out thanks to her books of reports. In 1963 She published La Pasión según G.H., her most acclaimed novel. After surviving a fire in her house that produced serious physical consequences, Lispector suffered from depression and his condition took him to a new stage with works such as An Apprenticeship, Agua Viva and The Hour of the Star, a novel that was shown in the cinema in 1985. She also began to write children’s stories and continued with his passion for the short accounts. Clarice Lispector died of cancer in 1977.

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“Amor”

Um pouco cansada, com as compras deformando o novo saco de tricô, Ana subiu no bonde. Depositou o volume no colo e o bonde começou a andar. Recostou-se então no banco procurando conforto, num suspiro de meia satisfação.

          Os filhos de Ana eram bons, uma coisa verdadeira e sumarenta. Cresciam, tomavam banho, exigiam para si, malcriados, instantes cada vez mais completos. A cozinha era enfim espaçosa, o fogão enguiçado dava estouros. O calor era forte no apartamento que estavam aos poucos pagando. Mas o vento batendo nas cortinas que ela mesma cortara lembrava-lhe que se quisesse podia parar e enxugar a testa, olhando o calmo horizonte. Como um lavrador. Ela plantara as sementes que tinha na mão, não outras, mas essas apenas. E cresciam árvores. Crescia sua rápida conversa com o cobrador de luz, crescia a água enchendo o tanque, cresciam seus filhos, crescia a mesa com comidas, o marido chegando com os jornais e sorrindo de fome, o canto importuno das empregadas do edifício. Ana dava a tudo, tranquilamente, sua mão pequena e forte, sua corrente de vida.

Certa hora da tarde era mais perigosa. Certa hora da tarde as árvores que plantara riam dela. Quando nada mais precisava de sua força, inquietava-se. No entanto sentia-se mais sólida do que nunca, seu corpo engrossara um pouco e era de se ver o modo como cortava blusas para os meninos, a grande tesoura dando estalidos na fazenda. Todo o seu desejo vagamente artístico encaminhara-se há muito no sentido de tornar os dias realizados e belos; com o tempo, seu gosto pelo decorativo se desenvolvera e suplantara a íntima desordem. Parecia ter descoberto que tudo era passível de aperfeiçoamento, a cada coisa se emprestaria uma aparência harmoniosa; a vida podia ser feita pela mão do homem.

No fundo, Ana sempre tivera necessidade de sentir a raiz firme das coisas. E isso um lar perplexamente lhe dera. Por caminhos tortos, viera a cair num destino de mulher, com a surpresa de nele caber como se o tivesse inventado. O homem com quem casara era um homem verdadeiro, os filhos que tivera eram filhos verdadeiros. Sua juventude anterior parecia-lhe estranha como uma doença de vida. Dela havia aos poucos emergido para descobrir que também sem a felicidade se vivia: abolindo-a, encontrara uma legião de pessoas, antes invisíveis, que viviam como quem trabalha — com persistência, continuidade, alegria. que sucedera a Ana antes de ter o lar estava para sempre fora de seu alcance: uma exaltação perturbada que tantas vezes se confundira com felicidade insuportável. Criara em troca algo enfim compreensível, uma vida de adulto. Assim ela o quisera e o escolhera.

          Sua precaução reduzia-se a tomar cuidado na hora perigosa da tarde, quando a casa estava vazia sem precisar mais dela, o sol alto, cada membro da família distribuído nas suas funções. Olhando os móveis limpos, seu coração se apertava um pouco em espanto. Mas na sua vida não havia lugar para que sentisse ternura pelo seu espanto – ela o abafava com a mesma habilidade que as lides em casa lhe haviam transmitido. Saía então para fazer compras ou levar objetos para consertar, cuidando do lar e da família à revelia deles. Quando voltasse era o fim da tarde e as crianças vindas do colégio exigiam-na. Assim chegaria a noite, com sua tranquila vibração.

          De manhã acordaria aureolada pelos calmos deveres. Encontrava os móveis de novo empoeirados e sujos, como se voltassem arrependidos. Quanto a ela mesma, fazia obscuramente parte das raízes negras e suaves do mundo. E alimentava anonimamente a vida. Estava bom assim. Assim ela o quisera e escolhera.  

O bonde vacilava nos trilhos, entrava em ruas largas. Logo um vento mais úmido soprava anunciando, mais que o fim da tarde, o fim do vento mais úmido soprava anunciando, mais que o fim da tarde, o fim da hora instável. Ana respirou profundamente e uma grande aceitação deu a seu rosto um ar de mulher.

O bonde se arrastava, em seguida estacava. Até Humaitá tinha tempo de descansar. Foi então que olhou para o homem parado no ponto.

A diferença entre ele e os outros é que ele estava realmente parado. De pé, suas mãos se mantinham avançadas. Era um cego.

O que havia mais que fizesse Ana se aprumar em desconfiança? Alguma coisa intranqüila estava sucedendo. Então ela viu: o cego mascava chicles… Um homem cego mascava chicles. Ana ainda teve tempo de pensar por um segundo que os irmãos viriam jantar — o coração batia-lhe violento, espaçado. Inclinada, olhava o cego profundamente, como se olha o que não nos vê. Ele mascava goma na escuridão. Sem sofrimento, com os olhos abertos. O movimento da mastigação fazia-o parecer sorrir e de repente deixar de sorrir, sorrir e deixar de sorrir — como se ele a tivesse insultado, Ana olhava-o. E quem a visse teria a impressão de uma mulher com ódio. Mas continuava a olhá-lo, cada vez mais inclinada — o bonde deu uma arrancada súbita jogando-a desprevenida para trás, o pesado saco de tricô despencou-se do colo, ruiu no chão — Ana deu um grito, o condutor deu ordem de parada antes de saber do que se tratava — o bonde estacou, os passageiros olharam assustados. Incapaz de se mover para apanhar suas compras, Ana se aprumava pálida. Uma expressão de rosto, há muito não usada, ressurgia-lhe com dificuldade, ainda incerta, incompreensível. O moleque dos jornais ria entregando-lhe o volume. Mas os ovos se haviam quebrado no embrulho de jornal. Gemas amarelas e viscosas pingavam entre os fios da rede. O cego interrompera a mastigação e avançava as mãos inseguras, tentando inutilmente pegar o que acontecia. O embrulho dos ovos foi jogado fora da rede e, entre os sorrisos dos passageiros e o sinal do XXX

Poucos instantes depois já não a olhavam mais.

O bonde se sacudia nos trilhos e o cego mascando goma ficara atrás para sempre. Mas o mal estava feito. A rede de tricô era áspera entre os dedos, não íntima como quando a tricotara. A rede perdera o sentido e estar num bonde era um fio partido; não sabia o que fazer com as compras no colo. E como uma estranha música, o mundo recomeçava ao redor. O mal estava feito. Por quê? Teria esquecido de que havia cegos? A piedade a sufocava Ana respirava pesadamente. Mesmo as coisas que existiam antes do acontecimento estavam agora de sobreaviso, tinham um ar mais hostil, perecível… O mundo se tornara de novo um mal-estar. Vários anos ruíam, as gemas amarelas escorriam. Expulsa de seus próprios dias, parecia-lhe que as pessoas da rua eram periclitantes, que se mantinham por um mínimo equilíbrio à tona da escuridão — e por um momento a falta de sentido deixava-as tão livres que elas não sabiam para onde ir. Perceber uma ausência de lei foi tão súbito que Ana se agarrou ao banco da frente, como se pudesse cair do bonde, como se as coisas pudessem ser revertidas com a mesma calma com que não o eram.

O que chamava de crise viera afinal. E sua marca era o prazer intenso com que olhava agora as coisas, sofrendo espantada. O calor se tornara mais abafado, tudo tinha ganho uma força e vozes mais altas. Na Rua Voluntários da Pátria parecia prestes a rebentar uma revolução, as grades dos esgotos estavam secas, o ar empoeirado. Um cego mascando chicles mergulhara o mundo em escura sofreguidão. Em cada pessoa forte havia a ausência de piedade pelo cego e as pessoas assustavam-na com o vigor que possuíam. Junto dela havia uma senhora de azul, com um rosto. Desviou o olhar, depressa. Na calçada, uma mulher deu um empurrão no filho! Dois namorados entrelaçavam os dedos sorrindo… E o cego? Ana caíra numa bondade extremamente dolorosa. Ela apaziguara tão bem a vida, cuidara tanto para que esta não explodisse. Mantinha tudo em serena compreensão, separava uma pessoa das outras, as roupas eram claramente feitas para serem usadas e podia-se escolher pelo jornal o filme da noite – tudo feito de modo a que um dia se seguisse ao outro. E um cego mascando goma despedaçava tudo isso. E através da piedade aparecia a Ana uma vida cheia de náusea doce, até a boca. Só então percebeu que há muito passara do seu ponto de descida. Na fraqueza em que estava, tudo a atingia com um susto; desceu do bonde com pernas débeis, olhou em torno de si, segurando a rede suja de ovo.

Por um momento não conseguia orientar-se. Parecia ter saltado no meio da noite. Era uma rua comprida, com muros altos, amarelos. Seu coração batia de medo, ela procurava inutilmente reconhecer os arredores, enquanto a vida que descobrira continuava a pulsar e um vento mais morno e mais misterioso rodeava-lhe o rosto. Ficou parada olhando о muro.     Enfim pôde localizar-se. Andando um pouco mais ao longo de uma sebe, atravessou os portões do Jardim Botânico. Andava pesadamente pela alameda central, entre os coqueiros. Não havia ninguém no Jardim. Depositou os embrulhos na terra, sentou-se no banco de um atalho e ali ficou muito tempo. A vastidão parecia acalmá-la, o silêncio regulava sua respiração. Ela adormecia dentro de si. De longe via a aléia onde a tarde era clara e redonda. Mas a penumbra dos ramos cobria o atalho.

Ao seu redor havia ruídos serenos, cheiro de árvores, pequenas surpresas entre os cipós. Todo o Jardim triturado pelos instantes já mais apressados da tarde. De onde vinha o meio sonho pelo qual estava rodeada? Como por um zunido de abelhas e aves. Tudo era estranho, suave demais, grande demais. Um movimento leve e íntimo a sobressaltou — voltou-se rápida. Nada parecia se ter movido. Mas na aléia central estava imóvel um poderoso gato. Seus pêlos eram macios. Em novo andar silencioso, desapareceu. Inquieta, olhou em torno. Os ramos se balançavam, as sombras vacilavam no chão. Um pardal ciscava na terra. E de repente, com malestar, pareceu-lhe ter caído numa emboscada. Fazia-se no Jardim um trabalho secreto do qual ela começava a se aperceber. Nas árvores as frutas eram pretas, doces como mel. Havia no chão caroços secos cheios de circunvoluções, como pequenos cérebros apodrecidos. O banco estava manchado de sucos roxos. Com suavidade intensa rumorejavam as águas. No tronco da árvore pregavam-se as luxuosas patas de uma aranha. A crueza do mundo era tranqüila. O assassinato era profundo. E a morte não era o que pensávamos. Ao mesmo tempo que imaginário — era um mundo de se comer com os dentes, um mundo de volumosas dálias e tulipas. Os troncos estar, pareceu-lhe ter caído numa emboscada. Fazia-se no Jardim um trabalho secreto do qual ela começava a se aperceber.

Nas árvores as frutas eram pretas, doces como mel. Havia no chão caroços secos cheios de circunvoluções, como pequenos cérebros apodrecidos. O banco estava manchado de sucos roxos. Com suavidade intensa rumorejavam as águas. No tronco da árvore pregavam-se as luxuosas patas de uma aranha. A crueza do mundo era tranqüila. O assassinato era profundo. E a morte não era o que pensávamos.

 Ao mesmo tempo que imaginário — era um mundo de se comer com os dentes, um mundo de volumosas dálias e tulipas. Os troncos eram percorridos por parasitas folhudas, o abraço era macio, colado. Como a repulsa que precedesse uma entrega — era fascinante, a mulher tinha nojo, e era fascinante.

As árvores estavam carregadas, o mundo era tão rico que apodrecia. Quando Ana pensou que havia crianças e homens grandes com fome, a náusea subiu-lhe à garganta, como se ela estivesse grávida e abandonada. A moral do Jardim era outra. Agora que o cego a guiara até ele, estremecia nos primeiros passos de um mundo faiscante, sombrio, onde vitórias-régias boiavam monstruosas. As pequenas flores espalhadas na relva não lhe pareciam amarelas ou rosadas, mas cor de mau ouro e escarlates. A decomposição era profunda, perfumada…

 Mas todas as pesadas coisas, ela via com a cabeça rodeada por um enxame de insetos enviados pela vida mais fina do mundo. A brisa se insinuava entre as flores. Ana mais adivinhava que sentia o seu cheiro adocicado… O Jardim era tão bonito que ela teve medo do Inferno. Era quase noite agora e tudo parecia cheio, pesado, um esquilo voou na sombra. Sob os pés a terra estava fofa, Ana aspirava-a com delícia. Era fascinante, e ela sentia nojo.

Mas quando se lembrou das crianças, diante das quais se tornara culpada, ergueu-se com uma exclamação de dor. Agarrou o embrulho, avançou pelo atalho obscuro, atingiu a alameda. Quase corria – e via о Jardim em torno de si, com sua impersonalidade soberba. Sacudiu os portões fechados, sacudia-os segurando a madeira áspera. O vigia apareceu espantado de não a ter visto.

Enquanto não chegou à porta do edifício, parecia à beira de um desastre. Correu com a rede até o elevador, sua alma batia-lhe no peito – o que sucedia? A piedade pelo cego era tão violenta como uma ânsia, mas o mundo lhe parecia seu, sujo, perecível, seu. Abriu a porta de casa. A sala era grande, quadrada, as maçanetas brilhavam limpas, os vidros da janela brilhavam, a lâmpada brilhava — que nova terra era essa? E por um instante a vida sadia que levara até agora pareceu-lhe um modo moralmente louco de viver. O menino que se aproximou correndo era um ser de pernas compridas e rosto igual ao seu, que corria e a abraçava. Apertou-o com força, com espanto. Protegia-se tremula. Porque a vida era periclitante. Ela amava o mundo, amava o que fora criado — amava com noção. Do mesmo modo como sempre fora fascinada pelas ostras, com aquele vago sentimento de asco que a aproximação da verdade Ihe provocava, avisando-a. Abraçou o filho, quase a ponto de machucá-lo. Como se soubesse de um mal — o cego ou o belo Jardim Botânicо? – agarrava-se a ele, a quem queria acima de tudo. Fora atingida pelo demônio da fé. A vida é horrível, disse-lhe baixo, faminta. O que faria se seguisse o chamado do cego? Iria sozinha… Havia lugares pobres e ricos que precisavam dela. Ela precisava deles..

Tenho medo, disse. Sentia as costelas delicadas da criança entre os braços, ouviu o seu choro assustado. Mamãe, chamou o menino. Afastou-o, olhou aquele rosto, seu coração crispou-se. Não deixe mamãe te esquecer, disse-lhe. A criança mal sentiu o abraço se afrouxar, escapou e correu até a porta do quarto, de onde olhou-a mais segura. Era o pior olhar que jamais recebera. O sangue subiu-lhe ao rosto, esquentando-o.

Deixou-se cair numa cadeira com os dedos ainda presos na rede. De que tinha vergonha? Não havia como fugir. Os dias que ela forjara haviam-se rompido na crosta e a água escapava.

Estava diante da ostra. E não havia como não olhá-la. De que tinha vergonha? E que já não era mais piedade, não era só piedade: seu coração se enchera com a pior vontade de viver. Já não sabia se estava do lado do cego ou das espessas plantas. O homem pouco a pouco se distanciara e em tortura ela parecia ter passado para o lados que lhe haviam ferido os olhos.

O Jardim Botânico, tranquilo e alto, Ihe revelava. Com horror descobria que pertencia à parte forte do mundo — e que nome se deveria dar a sua misericórdia violenta? Seria obrigada a beijar um leproso, pois nunca seria apenas sua irmã. Um cego me levou ao pior de mim mesma, pensou espantada. Sentia-se banida porque nenhum pobre beberia água nas suas mãos ardentes. Ah! era mais fácil ser um santo que uma pessoa! Por Deus, pois não fora verdadeira apieda este sentimento que se iria a uma igreja. Estou com medo, disse sozinha na sala. Levantou-se e foi para a cozinha ajudar a empregada a preparar o jantar.

Mas a vida arrepiava-a, como um frio. Ouvia o sino da escola, longe e constante. O pequeno horror da poeira ligando em fios a parte inferior do fogão, onde descobriu a pequena aranha. Carregando a jarra para mudar a água – havia o horror da flor se entregando lânguida e asquerosa às suas mãos. O mesmo trabalho secreto se fazia ali na cozinha. Perto da lata de lixo, esmagou com o pé a formiga. O pequeno assassinato da formiga. O mínimo corpo tremia. As gotas d’água caíam na água parada do tanque. Os besouros de verão.

O horror dos besouros inexpressivos. Ao redor havia uma vida silenciosa, lenta, insistente. Horror, horror. Andava de um lado para outro na cozinha, cortando os bifes, mexendo o creme. Em torno da cabeça, em ronda, em torno da luz, os mosquitos de uma noite cálida. Uma noite em que a piedade era tão crua como o amor ruim. Entre os dois seios escorria o suor. A fé ade que sondara no seu coração as águas mais profundas? Mas era uma piedade de leão.

Humilhada, sabia que o cego preferiria um amor mais pobre. Е, estremecendo, também sabia por quê. A vida do Jardim Botânico chamava-a como um lobisomem é chamado pelo luar. Oh! mas ela amava o cego! pensou com os olhos molhados. No entanto não era com quebrantava, o calor do forno ardia nos seus olhos.

Depois o marido veio, vieram os irmãos e suas mulheres, vieram os filhos dos irmãos.

Jantaram com as janelas todas abertas, no nono andar. Um avião estremecia, ameaçando no calor do céu. Apesar de ter usado poucos ovos, o jantar estava bom. Também suas crianças ficaram acordadas, brincando no tapete com as outras. Era verão, seria inútil obrigá-las a dormir. Ana estava um pouco pálida e ria suavemente com os outros.

Depois do jantar, enfim, a primeira brisa mais fresca entrou pelas janelas. Eles rodeavam a mesa, a família. Cansados do dia, felizes em não discordar, tão dispostos a não ver defeitos. Riam-se de tudo, com o coração bom e humano. As crianças cresciam admiravelmente em torno deles. E como a uma borboleta, Ana prendeu o instante entre os dedos antes que ele nunca mais fosse seu.

Depois, quando todos foram embora e as crianças já estavam deitadas, ela era uma mulher bruta que olhava pela janela. A cidade estava adormecida e quente. O que o cego desencadeara caberia nos seus dias? Quantos anos levaria até envelhecer de novo?

Qualquer movimento seu e pisaria numa das crianças. Mas com uma maldade de

Depois, quando todos foram embora e as crianças já estavam deitadas, ela era uma mulher bruta que olhava pela janela. A cidade estava adormecida e quente. O que o cego desencadeara caberia nos seus dias? Quantos anos levaria até envelhecer de novo?

Qualquer movimento seu e pisaria numa das crianças. Mas com uma maldade de amante, parecia aceitar que da flor saísse o mosquito, que as vitóriasrégias boiassem no escuro do lago. O cego pendia entre os frutos do Jardim Botânico.

Se fora um estouro do fogão, o fogo já teria pegado em toda a casa! pensou correndo para a cozinha e deparando com o seu marido diante do café derramado.

– O que foi?! gritou vibrando toda.

Ele se assustou com o medo da mulher. E de repente riu entendendo: – Não foi nada, disse, sou um desajeitado. Ele parecia cansado, com olheiras. Mas diante do estranho rosto de Ana, espiou-a com maior atenção.

Depois, quando todos foram embora e as crianças já estavam deitadas, ela era uma mulher bruta que olhava pela janela. A cidade estava adormecida e quente. O que o cego desencadeara caberia nos seus dias? Quantos anos levaria até envelhecer de novo? Qualquer movimento seu e pisaria numa das crianças. Mas com uma maldade de amante, parecia aceitar que da flor saísse o mosquito, que as vitórias-régias boiassem no escuro do lago. O cego pendia entre os frutos do Jardim Botânico.

Se fora um estouro do fogão, o fogo já teria pegado em toda a casa! pensou correndo para a cozinha e deparando com o seu marido diante do café derramado.

– O que foi?! gritou vibrando toda.

Ele se assustou com o medo da mulher. E de repente riu entendendo:

– Não foi nada, disse, sou um desajeitado. Ele parecia cansado, com olheiras.

Mas diante do estranho rosto de Ana, espiou-a com maior atenção. Depois atraiu-a a si, em rápido afago.

– Não quero que lhe aconteça nada, nunca! disse ela.

– Deixe que pelo menos me aconteça o fogão dar um estouro, respondeu ele sorrindo.

Ela continuou sem força nos seus braços. Hoje de tarde alguma coisa tranqüila se rebentara, e na casa toda havia um tom humorístico, triste. É hora de dormir, disse ele, é tarde. Num gesto que não era seu, mas que pareceu natural, segurou a mão da mulher, levando-a consigo sem olhar para trás, afastando-a do perigo de viver.

Acabara-se a vertigem de bondade.

E, se atravessara o amor e o seu inferno, penteava-se agora diante do espelho, por um instante sem nenhum mundo no coração. Antes de se deitar, como se apagasse uma vela, soprou a pequena flama do dia.

Fim

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“Love”

A little tired, the groceries stretching out her new knit sack, Ana boarded the tram.

She placed the bundle in her lap and the tram began to move. She then settled back in her seat trying to get comfortable, with a half-contented sigh.

Ana’s children were good, something true and succulent. They were growing up, taking their baths, demanding for themselves, misbehaved, ever more complete moments. The kitchen was after all spacious, the faulty stove gave off small explosions. The heat was stifling in the apartment they were paying off bit by bit. But the wind whipping the curtains she herself had cut to measure reminded her that if she wanted she could stop and wipe her brow, gazing at the calm horizon. Like a farmhand. She had sown the seeds she had in her hand, no others, but these alone. And trees were growing. Her brief conversation with the electric bill collector was growing, the water in the laundry sink was growing, her children were growing, the table with food was growing, her husband coming home with the newspapers and smiling with hunger, the tiresome singing of the maids in the building. Ana gave to everything, tranquilly, her small, strong hand, her stream of life.

A certain hour of the afternoon was more dangerous. A certain hour of the afternoon the trees she had planted would laugh at her. When nothing else needed her strength, she got worried. Yet she felt more solid than ever, her body had filled out a bit and it was a sight to see her cut the fabric for the boys’ shirts, the large scissors snapping on the cloth. All her vaguely artistic desire had long since been directed toward making the days fulfilled and beautiful; over time, her taste for the decorative had developed and supplanted her inner disorder. She seemed to have discovered that everything could be perfected, to each thing she could lend a harmonious appearance; life could be wrought by the hand of man.

Deep down, Ana had always needed to feel the firm root of things. And this is what a home bewilderingly had given her. Through winding paths, she had fallen into a woman’s fate, with the surprise of fitting into it as if she had invented it. The man she’d married was a real man, the children she’d had were real children. Her former youth seemed as strange to her as one of life’s illnesses. She had gradually emerged from it to discover that one could also live without happiness: abolishing it, she had found a legion of people, previously invisible, who lived the way a person works – with persistence, continuity, joy. What had happened to Ana before she had a home was forever out of reach: a restless exaltation so often mistaken for unbearable happiness. In exchange she had created something at last comprehensible, an adult life. That was what she had wanted and chosen.

The only thing she worried about was being careful during that dangerous hour of the afternoon, when the house was empty and needed nothing more from her, the sun high, the family members scattered to their duties. As she looked at the clean furniture, her heart would contract slightly in astonishment. But there was no room in her life for feeling tender toward her astonishment – she’d smother it with the same skill the household chores had given her. Then she’d go do the shopping or get something repaired, caring for her home and family in their absence. When she returned it would be the end of the afternoon and the children home from school needed her. In this way night would fall, with its peaceful vibration. In the morning she’d awake haloed by her calm duties. She’d find the furniture dusty and dirty again, as if repentantly come home. As for herself, she obscurely participated in the gentle black roots of the world. And nourished life anonymously. That was what she had wanted and chosen.

The tram went swaying along the tracks, heading down broad avenues. Soon a more humid breeze blew announcing, more than the end of the afternoon, the end of the unstable hour. Ana breathed deeply and a great acceptance gave her face a womanly air.

The tram would slow, then come to a halt. There was time to relax before Humaita. That was when she looked at the man standing at the tram stop.

The difference between him and the others was that he really was stopped. Standing there, his hands reaching in front of him. He was blind.

What else could have made Ana sit up warily? Something uneasy was happening. Then she saw: the blind man was chewing gum . . . A blind man was chewing gum.

Ana still had a second to think about how her brothers were coming for dinner – her heart beat violently, at intervals. Leaning forward, she stared intently at the blind man, the way we stare at things that don’t see us. He was chewing gum in the dark. Without suffering, eyes open. The chewing motion made it look like he was smiling and then suddenly not smiling, smiling and not smiling – as if he had insulted her, Ana stared at him. And whoever saw her would have the impression of a woman filled with hatred. But she kept staring at him, leaning further and further forward – the tram suddenly lurched throwing her unexpectedly backward, the heavy knit sack tumbled from her lap, crashed to the floor – Ana screamed, the conductor gave the order to stop before he knew what was happening – the tram ground to a halt, the passengers looked around frightened.

Unable to move to pick up her groceries, Ana sat up, pale. A facial expression, long unused, had reemerged with difficulty, still tentative, incomprehensible. The paperboy laughed while returning her bundle. But the eggs had broken inside their newspaper wrapping. Viscous, yellow yolks dripped through the mesh. The blind man had interrupted his chewing and was reaching out his uncertain hands, trying in vain to grasp what was happening. The package of eggs had been thrown from the bag and, amid the passengers’ smiles and the conductor’s signal, the tram lurched back into motion.

A few seconds later nobody was looking at her. The tram rumbled along the tracks and the blind man chewing gum stayed behind forever. But the damage was done.

The knit mesh was rough between her fingers, not intimate as when she had knit it. The mesh had lost its meaning and being on a tram was a snapped thread; she didn’t know what to do with the groceries on her lap. And like a strange song, the world started up again all around. The damage was done. Why? could she have forgotten there were blind people? Compassion was suffocating her, Ana breathed heavily. Even the things that existed before this event were now wary, had a more hostile, perishable aspect . . . The world had become once again a distress. Several years were crashing down, the yellow yolks were running. Expelled from her own days, it seemed to her that the people on the street were in peril, kept afloat on the surface of the darkness by a minimal balance – and for a moment the lack of meaning left them so free they didn’t know where to go. The perception of an absence of law happened so suddenly that Ana clutched the seat in front of her, as if she might fall off the tram, as if things could be reverted with the same calm they no longer held.

What she called a crisis had finally come. And its sign was the intense pleasure with which she now looked at things, suffering in alarm. The heat had become more stifling, everything had gained strength and louder voices. On the Rua Voluntarios da Patria a revolution seemed about to break out, the sewer grates were dry, the air dusty. A blind man chewing gum had plunged the world into dark voraciousness. In every strong person there was an absence of compassion for the blind man and people frightened her with the vigor they possessed. Next to her was a lady in blue, with a face. She averted her gaze, quickly. On the sidewalk, a woman shoved her son! Two lovers interlaced their fingers smiling . . . And the blind man? Ana had fallen into an excruciating benevolence.

She had pacified life so well, taken such care for it not to explode. She had kept it all in serene comprehension, separated each person from the rest, clothes were clearly made to be worn and you could choose the evening movie from the newspaper – everything wrought in such a way that one day followed another. And a blind man chewing gum was shattering it all to pieces. And through this compassion there appeared to Ana a life full of sweet nausea, rising to her mouth.

Only then did she realize she was long past her stop. In her weak state everything was hitting her with a jolt; she left the tram weak in the knees, looked around, clutching the eggstained mesh. For a moment she couldn’t get her bearings. She seemed to have stepped off into the middle of the night.

It was a long street, with high, yellow walls. Her heart pounding with fear, she sought in vain to recognize her surroundings, while the life she had discovered kept pulsating and a warmer, more mysterious wind whirled round her face. She stood there looking at the wall. At last she figured out where she was. Walking a little further along a hedge, she passed through the gates of the Botanical Garden.

She trudged down the central promenade, between the coconut palms. There was no one in the Garden. She put her packages on the ground, sat on a bench along a path and stayed there a long while.

The vastness seemed to calm her, the silence regulated her breathing. She was falling asleep inside herself.

From a distance she saw the avenue of palms where the afternoon was bright and full.

But the shade of the branches covered the path.

All around were serene noises, scent of trees, little surprises among the vines. The whole Garden crushed by the ever faster instants of the afternoon. From where did that half-dream come that encircled her? Like a droning of bees and birds. Everything was strange, too gentle, too big.

A light, intimate movement startled her – she spun around. Nothing seemed to have moved. But motionless in the central avenue stood a powerful cat. Its fur was soft. Resuming its silent walk, it disappeared.

Worried, she looked around. The branches were swaying, the shadows wavering on the ground. A sparrow was pecking at the dirt. And suddenly, in distress, she seemed to have fallen into an ambush. There was a secret labor underway in the Garden that she was starting to perceive.

In the trees the fruits were black, sweet like honey. On the ground were dried pits full of circumvolutions, like little rotting brains. The bench was stained with purple juices. With intense gentleness the waters murmured. Clinging to the tree trunk were the luxuriant limbs of a spider. The cruelty of the world was tranquil. The murder was deep. And death was not what we thought.

While imaginary – it was a world to sink one’s teeth into, a world of voluminous dahlias and tulips. The trunks were crisscrossed by leafy parasites, their embrace was soft, sticky. Like the revulsion that precedes a surrender – it was fascinating, the woman was nauseated, and it was fascinating.

The trees were laden, the world was so rich it was rotting. When Ana thought how there were children and grown men going hungry, the nausea rose to her throat, as if she were pregnant and abandoned. The moral of the Garden was something else. Now that the blind man had led her to it, she trembled upon the first steps of a sparkling, shadowy world, where giant water lilies floated monstrous. The little flowers scattered through the grass didn’t look yellow or rosy to her, but the color of bad gold and scarlet. The decomposition was deep, perfumed . . . But all the heavy things, she saw with her head encircled by a swarm of insects, sent by the most exquisite life in the world. The breeze insinuated itself among the flowers. Ana sensed rather than smelled its sweetish scent . . . The Garden was so pretty that she was afraid of Hell.

It was nearly evening now and everything seemed full, heavy, a squirrel leaped in the shadows. Beneath her feet the earth was soft, Ana inhaled it with delight. It was fascinating, and she felt nauseated.

But when she remembered the children, toward whom she was now guilty, she stood with a cry of pain. She grabbed her bag, went down the dark path, reached the promenade. She was nearly running – and she saw the Garden all around, with its haughty impersonality. She rattled the locked gates, rattled them gripping the rough wood. The guard appeared, shocked not to have seen her.

Until she reached the door of her building, she seemed on the verge of a disaster. She ran to the elevator clutching the mesh sack, her soul pounding in her chest – what was happening? Her compassion for the blind man was as violent as an agony, but the world seemed to be hers, dirty, perishable, hers. She opened her front door. The living room was large, square, the doorknobs were gleaming spotlessly, the windowpanes gleaming, the lamp gleaming – what new land was this? And for an instant the wholesome life she had led up till now seemed like a morally insane way to live. The boy who ran to her was a being with long legs and a face just like hers, who ran up and hugged her. She clutched him tightly, in alarm. She protected herself trembling. Because life was in peril. She loved the world, loved what had been created – she loved with nausea. The same way she’d always been fascinated by oysters, with that vaguely sick feeling she always got when nearing the truth, warning her. She embraced her son, nearly to the point of hurting him. As if she had learned of an evil – the blind man or the lovely Botanical Garden? – she clung to him, whom she loved more than anything. She had been touched by the demon of faith. Life is horrible, she said to him softly, ravenous. What would she do if she heeded the call of the blind man? She would go alone . . . There were places poor and rich that needed her. She needed them . . . I’m scared, she said. She felt the child’s delicate ribs between her arms, heard his frightened sobbing. Mama, the boy called. She held him away from her, looked at that face, her heart cringed. Don’t let Mama forget you, she told him. As soon as the child felt her embrace loosen, he broke free and fled to the bedroom door, looking at her from greater safety. It was the worst look she had ever received. The blood rushed to her face, warming it.

She let herself fall into a chair, her fingers still gripping the mesh sack. What was she ashamed of?

There was no escape. The days she had forged had ruptured the crust and the water was pouring out. She was facing the oyster. And there was no way not to look at it. What was she ashamed of? That it was no longer compassion, it wasn’t just compassion: her heart had filled with the worst desire to live.

She no longer knew whether she was on the side of the blind man or the dense plants. The man had gradually receded into the distance and in torture she seemed to have gone over to the side of whoever had wounded his eyes. The Botanical Garden, tranquil and tall, was revealing this to her. In horror she was discovering that she belonged to the strong part of the world – and what name should she give her violent mercy? She would have to kiss the leper, since she would never be just his sister. A blind man led me to the worst in myself, she thought in alarm. She felt banished because no pauper would drink water from her ardent hands. Ah! it was easier to be a saint than a person! By God, hadn’t it been real, the compassion that had fathomed the deepest waters of her heart? But it was the compassion of a lion.

Humiliated, she knew the blind man would prefer a poorer love. And, trembling, she also knew why. The life of the Botanical Garden was calling her as a werewolf is called by the moonlight. Oh! but she loved the blind man! she thought with moist eyes. Yet this wasn’t the feeling you’d go to church with. I’m scared, she said alone in the living room. She got up and went to the kitchen to help the maid with dinner.

But life made her shiver, like a chill. She heard the school bell, distant and constant. The little horror of the dust threading together the underside of the oven, where she discovered the little spider. Carrying the vase to change its water – there was the horror of the flower surrendering languid and sickening to her hands. The same secret labor was underway there in the kitchen. Near the trash can, she crushed the ant with her foot. The little murder of the ant. The tiny body trembled. The water droplets were dripping into the stagnant water in the laundry sink. The summer beetles. The horror of the inexpressive beetles. All around was a silent, slow, persistent life. Horror, horror. She paced back and forth across the kitchen, slicing the steaks, stirring the sauce. Round her head, circling, round the light, the mosquitoes of a sweltering night. A night on which compassion was raw as bad love. Between her two breasts sweat slid down. Faith was breaking her, the heat of the stove stung her eyes.

Then her husband arrived, her brothers and their wives arrived, her brothers’ children arrived.

They ate dinner with all the windows open, on the ninth floor. An airplane went shuddering past, threatening in the heat of the sky. Though made with few eggs, the dinner was good. Her children stayed up too, playing on the rug with the others. It was summer, it would be pointless to send them to bed. Ana was a little pale and laughed softly with the others.

After dinner, at last, the first cooler breeze came in through the windows. They sat around the table, the family. Worn out from the day, glad not to disagree, so ready not to find fault. They laughed at everything, with kind and human hearts. The children were growing up admirably around them. And as if it were a butterfly, Ana caught the instant between her fingers before it was never hers again.

Later, when everyone had gone and the children were already in bed, she was a brute woman looking out the window. The city was asleep and hot. Would whatever the blind man had unleashed fit into her days? How many years would it take for her to grow old again? The slightest movement and she’d trample one of the children. But with a lover’s mischief, she seemed to accept that out of the flower emerged the mosquito, that the giant water lilies floated on the darkness of the lake. The blind man dangled among the fruits of the Botanical Garden.

If that was the oven exploding, the whole house would already be on fire! she thought rushing into the kitchen and finding her husband in front of the spilled coffee.

“What happened?!” she screamed vibrating all over.

He jumped at his wife’s fright. And suddenly laughed in comprehension:

“It was nothing,” he said, “I’m just clumsy.” He looked tired, bags under his eyes.

But encountering Ana’s strange face, he peered at her with greater attention. Then he drew her close, in a swift caress.

“I don’t want anything to happen to you, ever!” she said.

“At least let the oven explode at me,” he answered smiling.

She stayed limp in his arms. This afternoon something tranquil had burst, and a humorous, sad tone was hanging over the house. “Time for bed,” he said, “it’s late.” In a gesture that wasn’t his, but that seemed natural, he held his wife’s hand, taking her along without looking back, removing her from the danger of living.

The dizziness of benevolence was over.

And, if she had passed through love and its hell, she was now combing her hair before the mirror, for an instant with no world at all in her heart. Before going to bed, as if putting out a candle, she blew out the little flame of the day.

The End

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Grinberg + Topelson Arquitectos–José Grinberg and Sara Topelson–arquitectos–judío-mexicanos/Mexican Jewish Architects

José Grinberg/Sara Topelson

Arquitecto y pintor, José Grinberg se graduó de arquitecto en la Universidad Nacional Autónoma de México (UNAM). Fundador y director de Grinberg & Topelson Arquitectos en la Ciudad de México en 1978, ha desarrollado una diversidad de proyectos residenciales, educativos, de salud, culturales, de vivienda social y de desarrollo urbano. Ha construido más de cien residencias y diseñado complejos urbanos de vivienda social con más de 20,000 unidades. Fue profesor de Diseño Arquitectónico y Urbano durante 26 años en la Universidad Anáhuac. Miembro del Consejo de Mérito del Colegio de Arquitectos de México. Miembro de la Academia Mexicana de Arquitectos y de la Academia Nacional de Arquitectos de México. En la obra de José Grinberg, las soluciones arquitectónicas y urbanísticas se fundamentan en el análisis del contexto, el programa, las implicaciones sociales y las tecnologías constructivas, en estrecha relación con su tiempo y lugar.

Architect and Painter, José Grinberg received his architectural degree form the National University UNAM. Founder and principal of Grinberg & Topelson Architects in Mexico City 1978, he has developed a diversity of projects, residencial, educational, health, cultural, social  housing and urban development. He has built more than one hundred residencies, and designed urban complexes of social housing holding more than 20,000 units. Professor of Architectural & Urban Design during 26 years at the Universidad Anahuac. Member of the Merit Board at the Colegio de Arquitectos de Mexico. Fellow of the Mexican Academy of Architects and the National Academy of Architects of Mexico. In the works of Jose Grinberg, the architectural and urban solutions are rooted in the analysis of the context, program, social implications and building technologies, in close relation to their time and place.

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Sara Topelson de Grinberg se graduó como arquitecta en la Universidad Nacional Autónoma de México (UNAM). Nombrada Mujer del Año en México en 1996, Topelson fue presidenta de la Unión Internacional de Arquitectos (UIA) de 1996 a 1999. Durante su trayectoria como socia del estudio de arquitectura Grinberg & Topelson, ha desarrollado proyectos en los ámbitos de vivienda, industria, educación, cultura y vivienda social. Además de su labor en la práctica privada, Sara ha sido profesora en la Universidad Anáhuac, donde impartió clases de historia de la arquitectura durante 25 años. De 2001 a 2003, fue directora de Arquitectura del Instituto Nacional de Bellas Artes de México, donde impulsó la conservación de la arquitectura del siglo XX mediante registros, publicaciones y exposiciones en el Museo Nacional de Arquitectura. Coordina el Centro de Documentación e Investigación sobre Vivienda (CIDOC) de México, fundado en 2000, donde ha promovido proyectos de investigación, entre ellos «La vivienda en el Estado de México», en colaboración con el Centro Conjunto de Estudios de Vivienda de la Universidad de Harvard. Fue Directora General de Desarrollo Urbano del Distrito Miguel Hidalgo en la Ciudad de México desde octubre de 2006 hasta enero de 2007. Se desempeñó como Subsecretaria de Desarrollo Urbano y Regional del Gobierno Federal en México.

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Sara Topelson de Grinberg received her architectural degree from the National University of Mexico (UNAM). Named Mexico’s Woman of the Year 1996, Topelson was President of the International Union of Architects (UIA) 1996 – 1999. During her career as a partner in the architectural firm Grinberg & Topelson, she has developed projects in the fields of housing, industry, education, culture and low-income housing. In addition to her work in private practice, Sara has been a professor at the Universidad Anahuac, teaching history of architecture for 25 years. From 2001 to 2003, she was Director of  Architecture of the National Institute of Fine Arts of Mexico; promoting conservation of XX Century architecture through registers, publications and exhibitions ar the National Museum of Architecture. She coordinates the Housing Documentation and Research Center (CIDOC), México, founded in 2000 where she has promoted research projects, among them “The State of Mexico’s Housing” in collaboration with the Joint Center for Housing Studies of Harvard University. She was General Director of Urban Development for the Miguel Hidalgo District in Mexico City from October 2006 to January 2007. She has served as Undersecretary for Urban and Regional Development for the Federal Government in Mexico.

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Museo Pre-historico — Corea del Sur/The Prehistoric Museum — South Korea

Edificio Anahuac/Anahuac Building

Biblioteca Pública de Jalisco

Comisión nacional de vivienda/National Housing Commission

Asturias, Ciudad México

Angelopos, Puebla, México

Lomas, Ciudad México

Santa Fe, Ciudad México

Centro cultural mexiquense Anahuac 

Centro Cultural Itzak Rabin, Universidad de Anahuac

Planes

Planes

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Liliana Mizrahi–Escritora y poeta judío-argentina/Argentine Jewish Writer and Poet–“La mujer transgresora”/”Transgressor Woman”–ensayo/essay

Liliana Mizrahi

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Liliana Mizrahi, nacida en Buenos Aires, Argentina en 1943. Desde 2004, colabora con la página Mujeres sin Fronteras, escribiendo una columna mensual. Desde 2006 es columnista de radio. Ha publicado notas periodísticas en Tiempo Argentino, La Razón y Página 12. Y en Revistas: El Porteño, Para Ti, Claudia, Viva y otras. Premio Coca-Cola para las Artes y las Ciencias, mención en poesía, 1983. Recibió en 1988, la Beca Nacional de Poesía otorgada por el Fondo Nacional de las Artes. Mención de Honor en Poesía del Fondo Nacional de las Artes, 1995. Fue finalista del concurso de poesía del diario La Nación 1995. Sus poemas fueron traducidos al francés, al inglés y al hebreo.

Obras:

La Mujer Transgresora, Las Mujeres y La Culpa, Mujeres en Plena Revuelta, Madres en Desuso,
Libro De Humor, Ilustrado, Los Mágicos Juegos, Bautismos y Fundaciones, Hembras del Ave del Paraíso, Quién me Mató Madre

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Liliana Mizrahi was born in Buenos Aires, Argentina, in 1943. Since 2004, she has contributed to the website “Mujeres sin Fronteras,” writing a monthly column. Since 2006, she has been a radio columnist. She has published articles in Tiempo Argentino, La Razón, and Página 12, and in magazines such as El Porteño, Para Ti, Claudia, Viva, and others. She received the Coca-Cola Award for the Arts and Sciences, with a mention in poetry, 1983. In 1988, Mizrahi received the National Poetry Fellowship from the National Endowment for the Arts. She gained and Honorable Mention in Poetry from the National Endowment for the Arts, 1995. She was a Finalist in the 1995 La Nación newspaper poetry contest. Her poems have been translated into French, English, and Hebrew.
Works:

La Mujer Transgresora, Las Mujeres y La Culpa, Mujeres en Plena Revuelta, Madres en Desuso,
Libro De Humor, Ilustrado, Los Mágicos Juegos, Bautismos y Fundaciones, Hembras del Ave del Paraíso, Quién me Mató Madre

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El cantar de los cantares, una ética del amor*

¿A quién llamar?

¿A quién llamar en el camino

tan alto y tan

desierto?

JACOBO FIJMAN, El canto del cisne

Ser una escritora judía y sefaradí es una experiencia compleja. Implica, al menos para mí, asumir exigencias, reconocer ambigüedades y recorrer laberintos.

     A veces, el pasado oriental de mis abuelos y de mis padres se me escapa de las manos. Damasco o Estambul se convierten en la oscura memoria de un origen que funda la precoz conciencia de ser una extraña. A veces, también desespero de la tierra prometida.

     Mis ensayos tratan de la mujer y la transgresión, del amor y la soledad. Intentan descifrar.

     Las mujeres y la culpa a afectividad que se nutre de voces ancestrales que me incitan a la ruptura de mandatos: el silencio, la pasividad, la secundariedad o el sometimiento.

     Mi necesidad de ser una mujer transgresora se realimenta todos los días, cada mañana, cuando los varones rezan:       

      “Gracias Dios mío, por no haberme hecho mujer”.

       A esa hora, me convierto en Lilith, en Eva, en Débora o en Judith. Y pienso: no convirtamos este universo en un gran destierro. No amputemos más cuerpos ni más geografías. Tratemos de achicar el repertorio de estereotipos y prejuicios.

       Los varones ortodoxos repiten esta oración desde la presunción de que han sido liberados de una situación precaria.

     No quiero tener más en contra de mí a mis propios judíos y tampoco a los hombres de otros pueblos que en nombre de las mismas ideas persiguen y denigran.

     Esa doble servidumbre; la dependencia de las fuerzas hostiles del mundo que nos rodea y de los propios hermanos que paradojalmente forman una extraña coalición.

       Sé también de mis propios prejuicios y estereotipos contra los que lucho por constituirme la mujer de Lot; Sara, la estéril o la que engaña al enemigo; soy Ester y soy Rebeca. Busqué a estas mujeres para apropiarme de ellas, no para ser una destinataria fatídica de versiones heredadas.

      El discurso bíblico me constituye, aunque me cueste reconocerlo; habla a través de mí y de cada uno de nosotros. Entiendo entonces que se trata de conocerse y reconocerse en las propias resistencias y dificultades. Tengo que sostener el coraje de balbucear, fundar silencios y romper viejos condicionamientos. Mis ensayos también se aproximan al tema del cambio.

        El pueblo judío, en su larga historia, ha atravesado por transformaciones que significaron verdaderas mutaciones y acerca de las cuales la literatura bíblica, por suerte, ha dejado constancia. Cambio, para mí, es metamorfosis. Mutación de valores. Incursión en lo desconocido; comprometerse con hechos futuros que no son previsibles y enfrentar sus consecuencias. Este encuentro de escritores judíos me sorprende sumergida literariamente en el tema del amor.

      Elegí entonces una pareja: la Sulamita y el rey Salomón. Elegí un poema: “El cantar de los cantares”. Y los elijo porque sobre la base de la transgresión que ellos dramatizan se constituye una ética del amor basada en la libertad y la autonomía de ambos, quizás por primera vez en la literatura amorosa universal.  

     El cantar de los cantares. Me pregunto: ¿no será que una de las claves del amor, y que creo vislumbrar en la Sulamita y Salomón, es comprender a tiempo que todos los vínculos están hechos para deshacerse?

     Entonces pienso en su opuesto: la separación, en el mundo de las almas, no existe. Dice Salomón en el Eclesiastés:

      “Para todas las cosas hay sazón

        y todo lo que se quiere debajo del cielo tiene su tiempo:

       “Tiempo de nacer y tiempo de morir.

       “Tiempo de abrazar

        y tiempo de alejarse de abrazar. “

       Tiempo de amar y tiempo de aborrecer. una ética del amor basada en la libertad y la autonomía de ambos, quizás por primera vez en la literatura amorosa universal.

      “Tiempo de guerra y tiempo de paz.” Esta sagrada pareja, tan polémica para la ortodoxia religiosa, nutre esta extraña paradoja en la que estoy meditando. No afirmo. Interrogo.   

     Me aproximo a un tema y por ahora lo dejo abierto. Pienso que el amor es cosa de gente decidida a entregarse, no un deporte cruel donde uno intenta vencer al otro. Toda posesión, además de insuficiente, es inútil.

       Esta pareja bíblica contiene en su esencia los elementos fundantes de lo que para mí es una concepción ética del amor: el reconocimiento y la aceptación del otro como de un profundo misterio.

       Este texto expresa, entre otras cosas, mi aspiración al diálogo, apertura al extraño. En el diálogo se modela el espacio de una interioridad recíproca. En la palabra, en el silencio, el amor se convierte en hogar imaginario de la vida interior de la pareja. La tensión del diálogo en “El cantar…” no es dramática sino lírica y amorosamente cultivada. La temática erótica, en este poema, queda fuertemente unida a la ausencia:

“Corre, amado mío”, dice la Sulamita.

      El rey huye de la fusión: “En el lecho, entre sueños, por la noche busqué al amado y no le hallé”. Aun en la fugacidad de la presencia no temen la incertidumbre. Paradojalmente, lo inasible del amante se convierte en plenitud de certezas.

     El texto bíblico nuevamente confirma y realimenta mis ensayos. Nuevamente me constituye y habla. No podría estar pensando en una ética del amor que no se apoyara en una concepción de la soledad como plenitud del conocimiento y del encuentro con uno mismo. “El amor consiste en que dos soledades mutuamente se protejan, se limiten y se reverencien”, dice Rilke.

      Me nutre la polémica lectura que se puede hacer de esta obra. Julia Kristeva, en el ensayo “Una santa locura”, ella y él, plantea la convergencia de una mentalidad judía religiosa, ideología guardiana de su identidad, una estética pagana y algunos signos del esoterismo y las religiones y algunos signos del esoterismo y las religiones encarnadas. El Cantar se convierte en sagrado en cuanto contiene deseo y Dios. Se trata entonces de aprender a verlos juntos como parte de la aventura amorosa bíblica.

     Se ha legitimado lo imposible. La transgresión se ha convertido en ley de amor. La verdad es poesía. A través de la transgresión me reconcilio con lo que para mí es lo mejor del judaísmo y encuentro en éste un espacio alentador para mi propio despliegue.

      Me adueño y recreo la tradición a través de la conquista, cada mañana, de mi propia libertad. Como una vieja oración a rezar, cuyas palabras se deletrean con exactitud, pienso: que este discurso bíblico que hoy nos convoca sirva para unir, para olvidar y para aprender a abrirnos y amar de nuevo, lo desconocido, lo extraño.

* Presentado por primera vez en el Segundo Diálogo de Escritores Judeo Argentinos y Latinoamericanos, Buenos Aires, 1988.

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The Song of Songs, an Ethics of Love*

Who to Call?

Who to Call on the Road

so High and So

deserted?

JACOBO FIJMAN, Swan Song

Being a Jewish and Sephardic writer is a complex experience. It involves, at least for me, assuming demands, recognizing ambiguities, and navigating labyrinths.

Sometimes, the Eastern past of my grandparents and parents slips through my fingers. Damascus or Istanbul become the dark memory of an origin that grounds the precocious awareness of being a stranger. Sometimes, I also despair of the Promised Land.

      My essays deal with women and transgression, with love and loneliness. They attempt to decipher.

      Women and the guilt of an affectivity that feeds on ancestral voices that incite me to break mandates: silence, passivity, secondary importance, or submission.

     My need to be a transgressive woman is rekindled every day, every morning, when the Orthodox men pray:

      “Thank you, my God, for not having made me a woman.”

At that hour, I become Lilith, Eve, Deborah, or Judith. And I think: let’s not turn this universe into a great exile. Let’s not amputate more bodies or more geographies. Let’s try to narrow down the repertoire of stereotypes and prejudices.

The men repeat this prayer from the presumption that they have been liberated from a precarious situation.

      I no longer want to have my own Jews against me, nor the men of other peoples who, in the name of the same ideas, persecute and denigrate me.

     That double servitude: the dependence on the hostile forces of the world around us and on our own brothers who, paradoxically, form a strange coalition.

      I also know of my own prejudices and stereotypes, against which I struggle to become Lot’s wife; Sarah, the barren one; or the one who deceives the enemy; I am Esther and I am Rebekah. I sought out these women to make them my own, not to be a fateful recipient of inherited versions.

The biblical discourse constitutes me, even if I find it hard to recognize it; it speaks through me and through each of us. I understand then that it’s about knowing and recognizing oneself in one’s own resistances and difficulties. I must maintain the courage to stammer, to establish silences, and to break old conditioning. My essays also approach the theme of change.

        The Jewish people, in their long history, have undergone transformations that represented true mutations and about which biblical literature, fortunately, has left a record.   

       Change, for me, is metamorphosis. A mutation of values. A foray into the unknown; committing to future events that are not foreseeable and facing their consequences. This meeting of Jewish writers surprises me, literarily immersed in the theme of love.

      I then chose a couple: the Shulamite and King Solomon. I chose a poem: “The Song of Songs.” And I chose them because, based on the transgression they dramatize, an ethic of love is constructed based on the freedom and autonomy of both, perhaps for the first time in universal love literature.

The Song of Songs. I wonder: could it be that one of the keys to love, which I think I glimpse in the Shulamite and Solomon, is understanding in time that all bonds are made to be broken?

Then I think of its opposite: separation, in the world of souls, does not exist. Solomon says in Ecclesiastes:

“To everything there is a season,

and a time to every purpose under heaven:

A time to be born, and a time to die.

A time to embrace,

and a time to turn away from embracing.”

      A time to love, and a time to hate. An ethic of love based on the freedom and autonomy of both, perhaps for the first time in universal love literature.

      “A time of war and a time of peace.” This sacred couple, so controversial for religious orthodoxy, nourishes this strange paradox I am meditating on. I don’t affirm; I question.

I am approaching a theme and for now I leave it open. I think love is a matter of people determined to surrender, not a cruel sport where one tries to defeat the other. All possession, besides being insufficient, is useless.

     This biblical couple contains in its essence the founding elements of what for me is an ethical conception of love: the recognition and acceptance of the other as a profound mystery. This text expresses, among other things, my aspiration for dialogue, openness to the stranger. In dialogue, the space of reciprocal interiority is modeled. In words, in silence, love becomes the imaginary home of the couple’s inner life. The tension of the dialogue in “The Song of Songs…” is not dramatic but lyrical and lovingly cultivated. The erotic theme in this poem is strongly linked to absence:   

     “Run, my beloved,” says the Shulamite.

      The king flees from fusion: “On my bed, between dreams, at night I sought my beloved and did not find him.” Even in the fleetingness of presence, they do not fear uncertainty. Paradoxically, the elusiveness of the lover becomes a plenitude of certainty.

        The biblical text once again confirms and nourishes my essays. Once again it constitutes and speaks to me. I could not be thinking about an ethics of love that did not rest on a conception of solitude as the plenitude of knowledge and the encounter with oneself. “Love consists in two solitudes mutually protecting, limiting, and revering one another,” says Rilke.

      I am nourished by the polemical interpretation that can be made of this work. Julia Kristeva, in her essay “A Holy Madness, She and He,” raises the convergence of a religious Jewish mentality, an ideology that guards its identity, a pagan aesthetic, and some signs of esotericism and incarnated religions. The Song becomes sacred insofar as it contains desire and God. It is then a matter of learning to see them together as part of the biblical love adventure.

       The impossible has been legitimized. Transgression has become the law of love. Truth is poetry. Through transgression, I reconcile myself with what for me is the best of Judaism and find in it an encouraging space for my own unfolding.

I take ownership of and recreate tradition through the conquest, each morning, of my own freedom. Like an old prayer to be recited, whose words are spelled out precisely, I think: may this biblical discourse that calls us together today serve to unite, to forget, and to learn to open ourselves and love again, the unknown, the strange.

* First Presented at the Second Dialogue of Jewish-Argentine and Latin American Writers, Buenos Aires, 1988.

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Libros de Liliana Mizrahi/Books by Liliana Mizrahi

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