Academic literature on the topic 'Translating legacies'

As one of the valuable literary legacies of China, Tang poetry contains rich linguistic and cultural knowledge. Translating it into English not only helps spread the excellent traditional culture of China to the outside world, but also promotes people to delve into and re-experience its profound meaning, thus making it last forever. This study explores the two English translations of "Shu Xiang" from the perspective of Eco-Translatology, evaluating the advantages and disadvantages of each translation in terms of "three-dimensional" transformation. Feeling the uniqueness of language through comparison and understanding the profoundness of culture through analysis, thereby enhancing cultural confidence. It provides reference for the translation of Chinese literary classics into English, and promotes the research on relevant models for the internationalization of Chinese literature and culture. The research results indicate that Xu Yuanchong's translation has the highest degree of integrated adaptive selection. The study also demonstrates that the theory of Eco-Translatology can be used to analyze English translations of poetry and provide a new perspective for the translation of poetry.

The process that enables cultures to learn about one another is a different definition of translation. In addition to serving as a tool for communication, language also serves as a conduit for the cultural heritage of communities. This study aims to explore the role that translation evaluation methodologies play in the field of translation studies, as well as how they are defined and applied in relation to assessment concepts and criticism. The importance of language as a medium for cultural legacies is emphasized by this study, which investigates the mechanism by which civilizations can learn about one another via translation. Translating an expression from the source language into the target text as closely as possible is known as equivalency, and it is studied in a variety of contexts and historical periods. With an emphasis on the semantic domains of concepts for translation assessment, the study analyzes theoretical approaches that impact translation criticism and assessment. Assessments of the use, acceptability, and fulfillment of translations are made in relation to the intended audience as well as the translators themselves. Based on the need for efficient communication, the study emphasizes the fundamental role that assessment plays in translation. It indicates that theoretical translation expertise forms the basis of the quality assessment expression employed in the field. In addition to offering definitions and application insights into translation studies, the investigation explains the nuances of translation assessment methodologies. Theoretical techniques and principles of translation assessment are also indicated.

Emancipatory projects that have sought to change paradigms of knowledge making in English studies have fallen short of addressing the imperialist underpinnings of modernist thought. This essay defines three key aspects of translingual approaches to composition and rhetoric (i.e., languaging, translating, and dwelling in borders) that can potentially involve scholars and students in meaning making that attempts to level linguistic and knowledge hierarchies that always index imperialist legacies of thought and deed.

Two of Aristotle’s major legacies, namely, the theory of scientific syllogism and teleology seem to conflict on several planes. Indeed, an array of formal limitations prevents him from formalizing teleological explanations into scientific syllogisms, which are entirely absent from his works. To achieve this, Aristotle resorts to a different tool, the logic of ‘consequence’. This governs both the teleological relation between an end and a means that underlies necessity ‘from a hypothesis’—which is the necessity proper to living things—and a different form of syllogisms, namely, syllogisms ‘from a hypothesis’. His guidelines in the first chapter of his Parts of Animals on the proper form of demonstration to be adopted in biology should be read as laying out the rules of inference for translating teleological explanations into syllogisms ‘from a hypothesis’.

The article begins by looking at developments within Modern Languages and reflects upon the importance of the move towards the consideration of cultural and social phenomena in transnational perspective. It suggests how the �transnational turn� can be interpreted within the disciplinary field and, in this context, refers to the work of the large project �Transnationalizing Modern Languages� (2014�2018), part of the AHRC�s Translating Cultures research theme. The article looks at how a transnational approach can advance the move to decolonise research and teaching in the subject area and at how it promotes understanding of the proximity of the colonial world. Drawing upon the example of creative writing on the expansionist phase of Italy�s history, the article explores how the ongoing legacies of colonialism can be addressed within an approach that is centred on the traces of past instances of mobility and displacement. It concludes by pointing to the need for the transmedial study of the ghosts of the Italian empire.

Germany continues to face an inter-regional political divide between the East and the West three decades after unification. Most strikingly, this divide is expressed in different party systems. The right-wing populist Alternative for Germany and the left-wing populist Left Party are considerably more successful in the eastern regions, while German centrist parties perform worse (and shrink faster at the ballot-box) than in the West. The article discusses empirical evidence of this resilient yet puzzling political divide and explores three main clusters of explanatory factors: The after-effects of the German Democratic Republic’s authoritarian past and its politico-cultural legacies, translating into distinct value cleavage configurations alongside significantly weaker institutional trust and more wide-spread skepticism towards democracy in the East; continuous, even if partly reduced inter-regional socioeconomic divisions and varying economic, social and political opportunities; and populist parties and movements acting as political entrepreneurs who construct and politically reinforce the East-West divide. It is argued that only the combination of these factors helps understand the depth and origins of the lasting divide.

This paper explores the intricate relationship between constitutional values of equality and justice and their impact on political stability, with a specific focus on Indonesia's post-authoritarian context. Constitutional ideals, while crucial, face challenges in translating into tangible outcomes due to implementation gaps and entrenchment of inequalities. The study employs a comparative analysis of national constitutions, examining cases where provisions of justice and equality either succeeded or failed to foster stable political environments. Pathways linking constitutional equality to political stability are scrutinized, emphasizing both procedural and substantive dimensions. The research employs political stability indicators to unravel the nuanced relationship between constitutional principles and governance outcomes. In the context of Indonesia, the paper delves into the complexities of legal politics during the transition from the New Order to reformasi democracy. The post-authoritarian landscape witnessed struggles for freedom of expression and human rights enforcement, reflecting the challenges of aligning legal frameworks with democratic principles. The analysis considers the uneven progress in rule of law reforms, navigating the legacies of patrimonialism and oligarchic influence

Abstract The study of colonialism and its legacies have mostly left the category of memory studies. However, for the colonised subject, what they experienced in the past inevitably forms their present and future discourse. This study focuses on how the museum’s visual order articulates colonial memory. By looking at the work of representation, in this context museum’s visual order, this study investigates how memory lives on through the circulation of colonial memory that the museum simulates. Museum’s visual order translates how colonial memory should be remembered and celebrated as public knowledge. Although research on how museums affect society knowledge have been part of both memory and museum studies, those two studies barely touch upon museums’ role in translating colonial memory in the postcolonial nation. Memory lives on through its circulation in media forms. However, premeditation and mediation are made possible through articulating social and cultural sites, in this case, museums practice. In order to achieve its purposes, this research investigates public museums in different parts of Java, Indonesia which have colonial memory objects. The combination of field observation, document review, and visual method followed by focus group discussion between stakeholders and researchers are conducted to propose the research conclusion. This research argues that the museum’s visual order translates interrelated colonial memories to be accepted as a part of the history that forms the “existence” of the nation and to be appreciated as public knowledge that is shared and forms the national identity. In doing so, museum practice roams into the area of political visibility which decides the legibility of the narrative related to colonial memory. In addition, as museum practice is basically a colonial legacy, this research concludes that it is essential to deconstruct the practice from the perspective of the colonised.

This essay addresses the relativity of knowledge and its relevance to the assessment of quality in translation. The discussion is framed in terms of Thomas Kuhn’s theory of paradigms and paradigm communities. The concept of paradigm is used to delineate the various legacies that inform contemporary translators—their biblical/theological education, their tacit acceptance of an Aristotelian philosophy of language, and the subtle influence of the Age of Enlightenment. Because each model of translation determines the praxis of translation, it also determines how quality is assessed. It is suggested that this is not a serious problem, however, because each model of translation accounts well for particular phenomena of language. A translator is well advised to know the kinds of phenomena that each model handles best. Skill in translation is applying each model to the appropriate phenomena and thereby utilizing any given model to its maximum potential. The burden of responsibility for the quality of a translation falls correctly upon translators and not upon those who check translations.

AbstractThis chapter addresses Mircea Eliade’s conceptualisation of the colonial experience and the ways in which it influenced his view of history, which in turn informed his studies of the sacred and the discipline of comparative religious studies to whose establishment he contributed significantly. I argue that his vision of colonialism, informing both his scientific work and his perception of the history and culture of Central and Eastern Europe, was reflective of the tension prompted by the epistemology of in-betweenness that Eliade (and other interwar Romanian intellectuals) developed as a response to Romania’s marginality, translating in practical terms in a conversion of its perceived “backwardness” into a virtue (albeit one that remained uncomfortable) and a weapon directed against Western cultural and political hegemony. As such, his epistemological stance corresponded on the one hand to Eliade’s genuine cultural pluralism, support for decolonisation, and appreciation of non-European cultures and the challenges they posed to European hegemony; and on the other led to his attraction to Romania’s native fascist movement, the “Legion of the Archangel Michael”. Studying the link between Eliade’s scholarship and his politics in light of his experience of colonialism in India draws attention to his broader understanding of Romania’s position within the global system, as well as to the parallels he drew between colonial scenarios and the historical legacies of countries in the region of Central and Eastern Europe, which he saw as also indelibly marked by their own experiences of empire.

AbstractMost of Eriksen’s research over the years has somehow or other dealt with the local implications of globalization. He has looked at ethnic dynamics, the challenges of forging national identities, creolization and cosmopolitanism, the legacies of plantation societies and, more recently, climate change in the era of ‘accelerated acceleration’. Here we want to talk not just about cultural diversity and not just look at biological diversity, but both, because he believes that there are some important pattern resemblances between biological and cultural diversity. And many of the same forces militate against that and threaten to create a flattened world with less diversity, less difference. And, obviously, there is a concern for the future. We need to have an open ended future with different options, maximum flexibility and the current situation with more homogenization. We live in a time when there are important events taking place, too, from climate change to environmental destruction, and we need to do something about that. In order to show options and possibilities for the future, we have to focus on diversity because complex problems need diverse answers.Martina: I would like to start with a passion of mine to get into one of your main research themes: diversity. I’m a Marvel fan and, what is emerging, is a reduction of what Marvel has always been about: diversity in comics. There seems to be a standardization that reduces the specificity of each superhero and so it seems that everyone is the same in a kind of indifference of difference. So in this hyper-diversity, I think there is also a reduction of diversity. Do you see something similar in your studies as well?Thomas: It’s a great example, and it could be useful to look briefly at the history of thought about diversity and the way in which it’s suddenly come onto the agenda in a huge way. If you take a look at the number of journal articles about diversity and related concepts, the result is stunning. Before 1990, the concept was not much used. In the last 30 years or so, it’s positively exploded. You now find massive research on biodiversity, cultural diversity, agro-biodiversity, biocultural diversity, indigenous diversity and so on. You’ll also notice that the growth curve has this ‘overheating shape’ indicating exponential growth in the use of the terms. And why is this? Well, I think this has something to do with what Hegel described when he said that ‘the owl of Minerva flies at dusk,’ which is to say that it is only when a phenomenon is being threatened or even gone that it catches widespread attention. Regarding diversity, we may be witnessing this mechanism. The extreme interest in diversity talk since around 1990 is largely a result of its loss which became increasingly noticeable since the beginning of the overheating years in the early 1990s. So many things happened at the same time, more or less. I was just reminded yesterday of the fact that Nelson Mandela was released almost exactly a year after the fall of the Berlin Wall. There were many major events taking place, seemingly independently of each other, in different parts of the world. This has something to do with what you’re talking about, because yes, I think you’re right, there has been a reduction of many kinds of diversity.So when we speak of superdiversity, which we do sometimes in migration studies (Vertovec, 2023), we’re really mainly talking about people who are diverse in the same ways, or rather people who are diverse in compatible ways. They all fit into the template of modernity. So the big paradox here of identity politics is that it expresses similarity more than difference. It’s not really about cultural difference because they rely on a shared language for talking about cultural difference. So in other words, in order to show how different you are from everybody else, you first have to become quite similar. Otherwise, there is a real risk that we’d end up like Ludwig Wittgenstein’s lion. In Philosophical Investigations (Wittgenstein, 1983), he remarks that if a lion could talk, we wouldn’t understand what it was saying. Lévi-Strauss actually says something similar in Tristes Tropiques (Lévi-Strauss, 1976) where he describes meeting an Amazonian people, I think it was the Nambikwara, who are so close that he could touch them, and yet it is as though there were a glass wall between them. That’s real diversity. It’s different in a way that makes translation difficult. And it’s another world. It’s a different ontology.These days, I’m reading a book by Leslie Bank and Nellie Sharpley about the Coronavirus pandemic in South Africa (Bank & Sharpley, 2022), and there are rural communities in the Eastern Cape which don’t trust biomedicine, so many refuse vaccinations. They resist it. They don’t trust it. Perhaps they trust traditional remedies slightly more. This was and is the situation with HIV-AIDS as well. This is a kind of diversity which is understandable and translateable, yet fundamental. You know, there are really different ways in which we see the Cosmos and the universe. So if you take the Marvel films, they’ve really sort of renovated and renewed the superhero phenomenon, which was almost dead when they began to revive it. As a kid around 1970, I was an avid reader of Superman and Batman. I also read a lot of Donald Duck and incidentally, a passion for i paperi and the Donald/Paperino universe is one curious commonality between Italy and Norway. Anyway, with the superheroes, everybody was very white. They represented a the white, conservative version of America. In the renewed Marvel universe, there are lots of literally very strong women, who are independent agents and not just pretty appendages to the men as they had often been in the past. You also had people with different cultural and racial identities. The Black Panther of Wakanda and all the mythology which went with it are very popular in many African countries. It’s huge in Nigeria, for example, and seems to add to the existing diversity. But then again, as we were saying and as you observed, these characters are diverse in comparable within a uniform framework, a pretty rigid cultural grammar which presupposes individualism: there are no very deep cultural differences in the way they see the world. So that’s the new kind of diversity, which really consists more of talking about diversity than being diverse. I should add that the superdiversity perspective is very useful, and I have often drawn on it myself in research on cultural complexity. But it remains framed within the language of modernity.Martina: What you just said makes me think of contradictory dimensions that are, however, held together by the same gaze. How is it that your approach helps hold together processes that nevertheless tell us the same thing about the concept of diversity?Thomas: When we talk about diversity, it may be fruitful to look at it from a different angle. We could look at traditional knowledge and bodily skills among indigenous peoples, for example, and ideas about nature and the afterlife. Typically, some would immediately object that this is wrong and we are right and they should learn science and should go to school, period. But that’s not the point when we approach them as scholars, because then we try to understand their worlds from within and you realize that this world is experienced and perceived in ways which are quite different from ours. One of the big debates in anthropology for a number of years now has concerned the relationship between culture and nature after Lévi-Strauss, the greatest anthropological theorist of the last century. His view was that all cultures have a clear distinction between culture and nature, which is allegedly a universal way of creating order. This view has been challenged by people who have done serious ethnographic work on the issue, from my Oslo colleague Signe Howell’s work in Malaysia to studies in Melanesia, but perhaps mainly in the Amazon, where anthropologists argue that there are many ways of conceptualising the relationship between humans and everything else. Many of these world-views are quite ecological in character. They see us as participants in the same universe as other animals, plants and even rocks and rivers, and might point out that ‘the land does not belong to us – we belong to the land’. That makes for a very different relationship to nature than the predatory, exploitative form typical of capitalist modernity. In other words, in these cultural worlds, there is no clear boundary between us humans and non-humans. If you go in that direction, you will discover that in fact, cultural diversity is about much more than giving rights to minorities and celebrating National Day in different ethnic costumes, or even establishing religious tolerance. That way of talking about diversity is useful, but it should not detract attention from deeper and older forms of diversity.

Procedures developed at the International Criminal Tribunal for the former Yugoslavia (ICTY) in response to issues concerning evidence translation and testimony interpretation have provided international criminal courts and tribunals with expertise and insight. These will shape the profession for decades to come. As to the impact on jurisprudence, the Conference and Language Service Section (CLSS), being part of Registry, played a key—often underestimated—role in ensuring the equality of arms between the parties. In a larger sense, the provisional nature of translated texts and interpreted testimony encourages challenges and disputes, and these discussions move the proceedings to a greater understanding; precisely because the obstacles presented by dealing with other languages and cultures force everyone in the courtroom to pay more attention to communication and meaning. It is this constant querying of what everyone thought they did or did not understand that takes these complex trials to completion and comprehension.

This chapter looks at income, consumption, and inequality trends in the Western Balkans, a region still coping with incomplete transition and the legacies of the boom-bust cycle, as most clearly reflected in still-high unemployment rates. The chapter thus presents trends in inequality in the broader context of persistent unemployment and perceptions of high and rising inequality. It is fundamentally a story of transition, the process, still unfinished, of moving from a system with an ‘employer of last result’ and resulting job security, to one with income gains for at best some parts of the population, but widening inequality and increasing uncertainty, translating into reform fatigue and general feelings of discontent with the process of transition.

This chapter concentrates on two key features of the Americanization of the Grimms' tales: the English and American translations and adaptations of the Grimms' tales from 1823 to the present, and the filmic adaptation of the Grimms' tales in the age of globalization. It also briefly discusses three significant essays and an anthology of European folk and fairy tales that provide important information and analyses of the Americanization of the Grimms' tales: “The Tales of the Brothers Grimm in the United States” (1963) by Wayland Hand; “The Americanization of the Brothers Grimm” (1998) by Simon Bronner; and Cinderella in America: A Book of Folk and Fairy Tales (2007), edited and compiled by William Bernard McCarthy. The chapter then analyzes the literary translations and the cinematic adaptations of the Grimms' tales.