In opposition to the standard view that a literary translation is (1a) exactly the same kind of literature as its source text and (1b) a bit inferior to its original, this article argues that a literary translation is (2a) a different kind of literature from an original, because (2b) what the literary translator imitates is not just the source text but the source author’s strategies in creating the source text.
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To be published in a volume edited by R. Müller, J. Pakkala and B. ter Haar Romeny
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This essay is an analysis of Césaire’s rewriting of Shakespeare’s The Tem- pest and its translation by Richard Miller, A Tempest, published in 1986 and revised in 1992. Rewriting and translating share the opportunity of giving new versions of canonical texts, disrupting the authority of the “orig- inal” text and culture, and favoring the construction of a multifaceted real- ity rather than a clear-cut one. By looking at the patterns of interpretation and misinterpretation of this fluid text, in the double passage from the Western canon to postcolonial Martinique and back to the English...
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This article deals with two kinds of translation among Ku Waru people in the New Guinea Highlands: (1) translation between the local language and the national lingua franca within everyday interactions between young children and their caregivers; (2) intercultural translation between the story world of a local genre of sung tales and the contemporary lived world of Highland Papua New Guineaas practiced by skilled composer-performers of the genre. Although these two kinds of translation take place on very different planes, they both operate in terms of a well-developed set of procedures...
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THE Sufi master is the representative of the esoteric function of the Prophet of Islam and by the same token the theophany of Divine Mercy which lends itself to those willing to turn to it. The sharî'a, the Divine Law, is meant for all Muslims and, in fact from the Islamic view, for all men if its universal meaning is considered. But the tarîqa, or spiritual Path, is only for those who seek God here and now and who search after that immutable Truth which although present here and now is also the eternal source of all revelation. The tarîqa is thus a means whereby man can return to the...
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