challenging dogmatic interpretations of Abrahamic scriptures fits the mould of cultural translation (Bahrawi 2015). In this essay, I propose to broaden the cultural translation thesis by configuring the act of rewriting as rereading, an adjustment that would usher the discourse of cultural translation into
Translating Modernity in the Arabian Nights
Toby Osborne and Joan-Pau Rubiés
the better) is a far “messier” conception of early modern diplomacy in its increasingly global context. In relation to this special edition, with its focus on “cultural translations” between Europeans and those beyond Europe, and on the issue of cultural commensurability, as explored below, several
Tracing the traveling of neurasthenia, a modern disease, this paper starts with a 1933 Shanghai Neo-Sensation story in which a modern boy resorts to medical and psychological terms to engage in self-analysis. The story shows it is through translation that we learn to name our perceptions and mental illnesses. The paper then investigates the relationships between knowledge/power and the translator’s agency and creativity. During the process of cultural translation, facing the interactions of different institutional practices—Confucianism, Buddhism, traditional medicine and Western medical science—how does the translator practice the art of “selection, deletion, and compromise”? It is through “individual free choice” that the translator manages to cross the boundaries of institutional practices in order to create.
Renata Seredyńska-Abou Eid
Nearly eleven years after Poland joined the European Union (1 May 2004), Polish migrants who settled in the UK due to borderless structures, the common market and open labour market, have become a significant part of modern British society. They have attracted much attention from researchers; however, issues of cultural elements of migrant adaptation are still under-represented in research. In migration terms, ‘identity’ often refers to cultural, ethnic, social, or national sense of belonging. Accordingly, identity, maintained as well as re-created, arises as one of the prominent features of the Polish community in Britain. Although Polish migrants are not racially different from their English hosts, their cultural background can be somewhat distinctive. Therefore, although they contribute to the British notion of multi-ethnicity within society, perpetuating issues of belonging, identity and inter-cultural dialogue seem to be valid for those migrants on an everyday basis. Hence, this chapter focuses on elements of identity that Polish migrants maintain, create and recreate in order to establish their lives in the UK. All data analysed and presented here come from a doctoral research project ‘Translating Cultures – Adapting Lives’ conducted on Polish migrants residing in the East Midlands over a period of ten months (May 2013 – March 2014). Varying degrees of success in intercultural relations, cultural translation and adaptation inevitably appear as the most prominent results of the study. Moreover, language, as a means of communication and an element of culture, tends to be of colossal value to first generation Polish migrants. Hence, processes of maintaining and recreating identity in borderless Europe reverberate in narratives and influence both the migrants and their hosts.
Fruma Zachs and Basilius Bawardi
cultural translations, in the sense that they were concerned more with general cultural processes than with finite linguistic products. 3 The notion of “cultural translation” has multifaceted interpretations and was developed primarily by the Indian cultural theorist Homi K. Bhabha. 4 In this article we
LOGOS 48 And Another Thing ... How co-editions can go wrong: Pitfalls of cross-cultural translation Josephine Bacon A professional translator and interpreter for forty years, Josephine Bacon translates an average of one non-fiction book a month. She is also an americanizer and anglicizer, and
Renata Seredyńska-Abou Eid
The enlargement of the European Union (EU) in 2004 allowed a massive migration movement of Polish citizens to the United Kingdom (UK), where the labour market was fully accessible for new member states (A8 countries). Thousands of Polish migrants settled in the UK; however, due to noticeable inefficiency of migration measurement tools, neither British nor Polish authorities have been able to specify migrant numbers. Borderless structures and free flow of people in the EU contribute to an array of socio-cultural elements of migration; therefore, researching diaspora only in terms of numbers does not encompass the wealth of research opportunities in the field of migrant communities. Migrants and diasporic groups are often perceived as receivers in the host country; however, their values and culture that contribute to cultural shaping and evolution of host communities are often neglected by the policy makers. There is room in migration research for surveying the processes of cultural adaptation and translation that inevitably occur in the settlement experience of diasporic communities. A detailed analysis of migrants’ needs, approach, and attitudes towards the newly experienced culture and environment would be of great benefit to local authorities in terms of revising their policy regarding social diversity. This chapter reflects upon the motives of researching the Polish diaspora and Polish migrant communities in a broader sense, beyond migration statistics. The idea of utilising the opportunity of researching a community that has European roots, like the host society, but at the same time has a different approach and understanding of many issues underlies the research project.
Almost all major Chinese poets in the post-Mao era have been enthusiastic in writing about their western (post-)modernist forerunners. In a way, this can be understood as translation of the great Western minds into the Chinese context. But if translation is etymologically synonymous to transference, we can discover that the process of translation can also be seen as that of transference in the psychoanalytic sense that links the Western masters (as texts) and their Chinese followers (as readers): the latter, nevertheless, transfer back feelings onto the former. This paper examines, with the help of the Lacanian theory of transference, how the Chinese poets address their sentiments, in different ways, to the presumably authoritative other. The major trends of transcultural transference in recent Chinese poetry correspond to the three Lacanian registers of the imaginary, the symbolic and the real: (1) imaginary identification with the other as the ideal-ego to create an intact, narcissistic, albeit illusionary, mirror image; (2) symbolic identification with the big Other as the ego-ideal that is expected to construct a modern(ized) cultural subject; and (3) transformation of the Other into an objet petit a as the way to invoke the ever-eluding desire and approach the traumatic core of the impossibility of identification or self-identity.