Hebrew Bible. It is therefore impossible to detach Modern Hebrew from its biblical antecedent, especially in literature. This is most evident in literary translations into Hebrew, where the biblical language generates and provokes meaning and intertextual
Adrian van den Hoven
Sartre's L'Etre et le néant was first published in 1943. 1 Hazel Barnes's translation, which was, of course, based on the 1943 Gallimard edition, came out twenty-three years later in 1956, 2 and then, sixty-two years later, in 2018, Routledge
Reading into Othello’s Indian/Iudean Crux in the First Hebrew Translation
The 1870s mark the first translations of complete Shakespeare plays into Hebrew: Ithiel ha-Kushi mi-Vineẓya (Othello , 1874) and Ram ve-Yaʿel (Romeo and Juliet , 1878). These translations, by the Jewish convert to Christianity Isaac Edward
The Olov Janse Case
Johan Hegardt and Anna Källén
This article explores the movements of archaeological and ethnographic objects and museum collections connected with the Swedish-born archaeologist and ethnographer Olov R. T. Janse (1892–1985). Janse pursued a cosmopolitan career in the years between 1920 and 1960, in and between the national contexts of Sweden, France, Indochina, the Philippines, and the United States, where he found himself in different political contexts such as colonialism, nationalism, and the Cold War. He initiated object exchanges between French and Swedish museums, and he collected archaeological and ethnographic objects from Indochina and the Philippines for museums in Sweden, France, and the United States. The complexity of object movements in the wake of Olov Janse's career suggests that we should think and talk about object mobility in terms of translation rather than simple transmission. In seven sections, each exploring one chapter of Janse's life, we discuss how changes in world politics became entangled with changes in Janse's own position as an archaeologist and ethnographer, affecting the movements of objects and contributing to an active translation of their meaning.
From the English Philosophical Context to the Greek-Speaking Regions of the Ottoman Empire
Eirini Goudarouli and Dimitris Petakos
During the past few decades, the issue of conceptual change as a result of the act of translation has become a primary source of investigation in history-related research projects. Theories concerning the interrelation of the act of translation, the
The Question of Georgian Muslim Identity in Contemporary Adjara
translation. Contemporary Muslims in Adjara claim an identity that is Georgian and Muslim rather than Georgian but Muslim. In the context of Georgian nationalism today, in which Georgianness is equated with Christianity (specifically Georgian Orthodoxy
English Abstract: Instead of focusing directly on the epistemological problems facing the anthropologist, this paper aims to reverse the ethnographic lens and reflect first on what the ethnographic situation does for the ‘ethnographed’: what kind of work do the subjects of an inquiry engage in when they consent to an ethnographic relation? What affordances does it offer them? Briefly put, my answer to this question would be that it allows them to experiment novel ways of giving shape to and translating forms of reflexivity that are always historically and politically situated. If this is the case, it follows that the ethnographer is involved in translating a process of translation he or she has elicited, indeed co-produced with the subjects of the inquiry. What might be the consequences of viewing ethnography as the translation of a translation – as opposed to the translation of ‘a culture’?
French Abstract: Au lieu de se concentrer directement sur les problèmes épistémologiques auxquels l’anthropologue est confronté, cet article vise à inverser la lentille ethnographique et à réfléchir d’abord à ce que la situation ethnographique fait pour les « ethnographiés » : quel type de travail les sujets d’une enquête engagent-ils lorsqu’ils consentent à une relation ethnographique ? Quelles sont les possibilités que cette relation leur off re ? En bref, ma réponse à cette question serait qu’elle leur permet d’expérimenter de nouvelles façons de donner forme et de traduire des formes de réflexivité qui sont toujours historiquement et politiquement situées. Si tel est le cas, l’ethnographe est donc impliqué dans la traduction d’une procédure de traduction qu’il ou elle a instiguée/suscitée (voire coproduite) avec les sujets de l’enquête. Quelles pourraient être les conséquences d’une vision de l’ethnographie comme la traduction d’une traduction – par opposition à la traduction d’une « culture » ?
On 16 October 1609 a group of relics, including a piece of the true cross that the Spaniard Fra Juan Benegas had brought from Rome to Malta, was translated from Valletta to Rabat in a national procession. Grand Master Alof de Wignacourt (1601
Anna Herman Translates the Sonnets
Adriana X. Jacobs
literature to approximate the truth of human experiences. In this article, I will extend this question to the translated text: how does a translation compare with its original? In the case of Shakespeare, how do retranslations of his work (of which there are
Practices of Intimacy under Absence
Erica Baffelli and Frederik Schröer
strategies of coping and enduring these profound conditions of absence. It does so by uncovering spatial and temporal experiences as relational – connecting multiple places and times by translating pre-pandemic emotional repertoires to new forms of intimacy