Bücher der Reihe Translation/Transnation

Argues that Latinos are not newcomers in the United States by documenting a network of Spanish-language cultural activity in the nineteenth century. Juxtaposing poems and essays by both powerful and peripheral writers, this title proposes a major revision of the 19th-century US canon and its historical contexts.

In a postcolonial world, where structures of power, hierarchy, and domination operate on a global scale, writers face an ethical and aesthetic dilemma: How to write without contributing to the inscription of inequality? How to process the colonial past without reverting to a pathology of self-disgust? Can literature ever be free of the shame of the postcolonial epoch--ever be truly postcolonial? As disparities of power seem only to be increasing, such questions are more urgent than ever. In this book, Timothy Bewes argues that shame is a dominant temperament in twentieth-century literature, and the key to understanding the ethics and aesthetics of the contemporary world. Drawing on thinkers such as Jean-Paul Sartre, Frantz Fanon, Theodor Adorno, and Gilles Deleuze, Bewes argues that in literature there is an "e;event"e; of shame that brings together these ethical and aesthetic tensions. Reading works by J. M. Coetzee, Joseph Conrad, Nadine Gordimer, V. S. Naipaul, Caryl Phillips, Ngugi wa Thiong'o, and Zoe Wicomb, Bewes presents a startling theory: the practices of postcolonial literature depend upon and repeat the same structures of thought and perception that made colonialism possible in the first place. As long as those structures remain in place, literature and critical thinking will remain steeped in shame. Offering a new mode of postcolonial reading, The Event of Postcolonial Shame demands a literature and a criticism that acknowledge their own ethical deficiency without seeking absolution from it.

From national security and social security to homeland and cyber-security, "e;security"e; has become one of the most overused words in culture and politics today. Yet it also remains one of the most undefined. What exactly are we talking about when we talk about security? In this original and timely book, John Hamilton examines the discursive versatility and semantic vagueness of security both in current and historical usage. Adopting a philological approach, he explores the fundamental ambiguity of this word, which denotes the removal of "e;concern"e; or "e;care"e; and therefore implies a condition that is either carefree or careless. Spanning texts from ancient Greek poetry to Roman Stoicism, from Augustine and Luther to Machiavelli and Hobbes, from Kant and Nietzsche to Heidegger and Carl Schmitt, Hamilton analyzes formulations of security that involve both safety and negligence, confidence and complacency, certitude and ignorance. Does security instill more fear than it assuages? Is a security purchased with freedom or human rights morally viable? How do security projects inform our expectations, desires, and anxieties? And how does the will to security relate to human finitude? Although the book makes clear that security has always been a major preoccupation of humanity, it also suggests that contemporary panics about security and the related desire to achieve perfect safety carry their own very significant risks.

Poetry of the Revolution tells the story of political and artistic upheavals through the manifestos of the nineteenth and twentieth centuries. Ranging from the Communist Manifesto to the manifestos of the 1960s and beyond, it highlights the varied alliances and rivalries between socialism and repeated waves of avant-garde art. Martin Puchner argues that the manifesto--what Marx called the "e;poetry"e; of the revolution--was the genre through which modern culture articulated its revolutionary ambitions and desires. When it intruded into the sphere of art, the manifesto created an art in its own image: shrill and aggressive, political and polemical. The result was "e;manifesto art"e;--combinations of manifesto and art that fundamentally transformed the artistic landscape of the twentieth century. Central to modern politics and art, the manifesto also measures the geography of modernity. The translations, editions, and adaptations of such texts as the Communist Manifesto and the Futurist Manifesto registered and advanced the spread of revolutionary modernity and of avant-garde movements across Europe and to the Americas. The rapid diffusion of these manifestos was made "e;possible by networks--such as the successive socialist internationals and international avant-garde movements--that connected Santiago and Zurich, Moscow and New York, London and Mexico City. Poetry of the Revolution thus provides the point of departure for a truly global analysis of modernism and modernity.

Translation, before 9/11, was deemed primarily an instrument of international relations, business, education, and culture. Today it seems, more than ever, a matter of war and peace. In The Translation Zone, Emily Apter argues that the field of translation studies, habitually confined to a framework of linguistic fidelity to an original, is ripe for expansion as the basis for a new comparative literature. Organized around a series of propositions that range from the idea that nothing is translatable to the idea that everything is translatable, The Translation Zone examines the vital role of translation studies in the "e;invention"e; of comparative literature as a discipline. Apter emphasizes "e;language wars"e; (including the role of mistranslation in the art of war), linguistic incommensurability in translation studies, the tension between textual and cultural translation, the role of translation in shaping a global literary canon, the resistance to Anglophone dominance, and the impact of translation technologies on the very notion of how translation is defined. The book speaks to a range of disciplines and spans the globe. Ultimately, The Translation Zone maintains that a new comparative literature must take stock of the political impact of translation technologies on the definition of foreign or symbolic languages in the humanities, while recognizing the complexity of language politics in a world at once more monolingual and more multilingual.

Utopian Generations develops a powerful interpretive matrix for understanding world literature--one that renders modernism and postcolonial African literature comprehensible in a single framework, within which neither will ever look the same. African literature has commonly been seen as representationally naive vis-a-vis modernism, and canonical modernism as reactionary vis-a-vis postcolonial literature. What brings these two bodies of work together, argues Nicholas Brown, is their disposition toward Utopia or "e;the horizon of a radical reconfiguration of social relations.? Grounded in a profound rethinking of the Hegelian Marxist tradition, this fluently written book takes as its point of departure the partial displacement during the twentieth century of capitalism's "e;internal limit"e; (classically conceived as the conflict between labor and capital) onto a geographic division of labor and wealth. Dispensing with whole genres of commonplace contemporary pieties, Brown examines works from both sides of this division to create a dialectical mapping of different modes of Utopian aesthetic practice. The theory of world literature developed in the introduction grounds the subtle and powerful readings at the heart of the book--focusing on works by James Joyce, Cheikh Hamidou Kane, Ford Madox Ford, Chinua Achebe, Wyndham Lewis, Ngugi wa Thiong'o, and Pepetela. A final chapter, arguing that this literary dialectic has reached a point of exhaustion, suggests that a radically reconceived notion of musical practice may be required to discern the Utopian desire immanent in the products of contemporary culture.

Guru English is a bold reconceptualization of the scope and meaning of cosmopolitanism, examining the language of South Asian religiosity as it has flourished both inside and outside of its original context for the past two hundred years. The book surveys a specific set of religious vocabularies from South Asia that, Aravamudan argues, launches a different kind of cosmopolitanism into global use. Using "e;Guru English"e; as a tagline for the globalizing idiom that has grown up around these religions, Aravamudan traces the diffusion and transformation of South Asian religious discourses as they shuttled between East and West through English-language use. The book demonstrates that cosmopolitanism is not just a secular Western "e;discourse that results from a disenchantment with religion, but something that can also be refashioned from South Asian religion when these materials are put into dialogue with contemporary social move-ments and literary texts. Aravamudan looks at "e;religious forms of neoclassicism, nationalism, Romanticism, postmodernism, and nuclear millenarianism, bringing together figures such as Swami Vivekananda, Sri Aurobindo, Mahatma Gandhi, and Deepak Chopra with Rudyard Kipling, James Joyce, Robert Oppenheimer, and Salman Rushdie. Guru English analyzes writers and gurus, literary texts and religious movements, and the political uses of religion alongside the literary expressions of religious teachers, showing the cosmopolitan interconnections between the Indian subcontinent, the British Empire, and the American New Age.

Partition--the idea of separating Jews and Arabs along ethnic or national lines--is a legacy at least as old as the Zionist-Palestinian conflict. Challenging the widespread "e;separatist imagination"e; behind partition, Gil Hochberg demonstrates the ways in which works of contemporary Jewish and Arab literature reject simple notions of separatism and instead display complex configurations of identity that emphasize the presence of alterity within the self--the Jew within the Arab, and the Arab within the Jew. In Spite of Partition examines Hebrew, Arabic, and French works that are largely unknown to English readers to reveal how, far from being independent, the signifiers "e;Jew"e; and "e;Arab"e; are inseparable. In a series of original close readings, Hochberg analyzes fascinating examples of such inseparability. In the Palestinian writer Anton Shammas's Hebrew novel Arabesques, the Israeli and Palestinian protagonists are a "e;schizophrenic pair"e; who "e;have not yet decided who is the ventriloquist of whom."e; And in the Moroccan Jewish writer Albert Swissa's Hebrew novel Aqud, the Moroccan-Israeli main character's identity is uneasily located between the "e;Moroccan Muslim boy he could have been"e; and the "e;Jewish Israeli boy he has become."e; Other examples draw attention to the intricate linguistic proximity of Hebrew and Arabic, the historical link between the traumatic memories of the Jewish Holocaust and the Palestinian Nakbah, and the libidinal ties that bind Jews and Arabs despite, or even because of, their current animosity.

etienne Balibar has been one of Europe's most important philosophical and political thinkers since the 1960s. His work has been vastly influential on both sides of the Atlantic throughout the humanities and the social sciences. In We, the People of Europe?, he expands on themes raised in his previous works to offer a trenchant and eloquently written analysis of "e;transnational citizenship"e; from the perspective of contemporary Europe. Balibar moves deftly from state theory, national sovereignty, and debates on multiculturalism and European racism, toward imagining a more democratic and less state-centered European citizenship. Although European unification has progressively divorced the concepts of citizenship and nationhood, this process has met with formidable obstacles. While Balibar seeks a deep understanding of this critical conjuncture, he goes beyond theoretical issues. For example, he examines the emergence, alongside the formal aspects of European citizenship, of a "e;European apartheid,"e; or the reduplication of external borders in the form of "e;internal borders"e; nurtured by dubious notions of national and racial identity. He argues for the democratization of how immigrants and minorities in general are treated by the modern democratic state, and the need to reinvent what it means to be a citizen in an increasingly multicultural, diversified world. A major new work by a renowned theorist, We, the People of Europe? offers a far-reaching alternative to the usual framing of multicultural debates in the United States while also engaging with these debates.

Jean-Paul Sartre's famous question, "e;For whom do we write?"e; strikes close to home for francophone writers from the Maghreb. Do these writers address their compatriots, many of whom are illiterate or read no French, or a broader audience beyond Algeria, Morocco, and Tunisia? In Experimental Nations, Reda Bensmaia argues powerfully against the tendency to view their works not as literary creations worth considering for their innovative style or language but as "e;ethnographic"e; texts and to appraise them only against the "e;French literary canon."e; He casts fresh light on the original literary strategies many such writers have deployed to reappropriate their cultural heritage and "e;reconfigure"e; their nations in the decades since colonialism. Tracing the move from the anticolonial, nationalist, and arabist literature of the early years to the relative cosmopolitanism and diversity of Maghrebi francophone literature today, Bensmaia draws on contemporary literary and postcolonial theory to "e;deterritorialize"e; its study. Whether in Assia Djebar's novels and films, Abdelkebir Khatabi's prose poems or critical essays, or the novels of Nabile Fares, Abdelwahab Meddeb, or Mouloud Feraoun, he raises the veil that hides the intrinsic richness of these artists' works from the eyes of even an attentive audience. Bensmaia shows us how such Maghrebi writers have opened their nations as territories to rediscover and stake out, to invent, while creating a new language. In presenting this masterful account of "e;virtual"e; but veritable nations, he sets forth a new and fertile topography for francophone literature.

Some of the most innovative writers of contemporary literature are writing in diaspora in their second or third language. Here Azade Seyhan describes the domain of transnational poetics they inhabit. She begins by examining the works of selected bilingual and bicultural writers of the United States (including Oscar Hijuelos, Maxine Hong Kingston, and Eva Hoffman) and Germany (Libuse Monikova, Rafik Schami, and E. S. Ozdamar, among others), developing a new framework for understanding the relationship between displacement, memory, and language. Considering themes of loss, witness, translation, identity, and exclusion, Seyhan interprets diasporic literatures as condensed archives of cultural and linguistic memory that give integrity and coherence to pasts ruptured by migration. The book next compares works by contemporary Chicana and Turkish-German women writers as innovative and sovereign literary voices within the larger national cultures of the United States and Germany. Seyhan identifies in American multiculturalism critical clues for analyzing new cultural formations in Europe and maintains that Germany's cultural transformation suggests new ways of reading the American literary mosaic. Her approach, however, extends well beyond these two literatures. She creates a critical map of a "e;third geography,"e; where a transnational, multilingual literary movement is gathering momentum. Writing Outside the Nation both contributes to and departs from postcolonial studies in that it focuses specifically on transnational writers working outside of their "e;mother tongue"e; and compares American and German diasporic literatures within a sophisticated conceptual framework. It illustrates how literature's symbolic economy can reclaim lost personal and national histories, as well as connect disparate and distant cultural traditions.

Defines a transnational literary "zone" that shaped the development of the modern novel. This book rethinks the genre's evolution as marking the power and limits of modern cultural nationalism. It is suitable for readers interested in the novel's development, British and French cultural history, and extra-national patterns of cultural exchange.

Follows "The Pilgrim's Progress" as it circulates through multiple contexts - and into some 200 languages - focusing on Africa, where 80 of the translations occurred. This book accounts for how "The Pilgrim's Progress" traveled abroad with the Protestant mission movement, and was adapted and reworked by the societies into which it traveled.

Scholarship on translation has moved well beyond the technicalities of converting one language into another and beyond conventional translation theory. This title covers a range of topics, from simultaneous translation to legal theory, from the language of exile to the language of new nations, and from the press to the cinema.