“…Or à la même période, l'allemand est une langue centrale par sa part de traductions sur le marché mondial (Sapiro, 2008, p. 68) aussi bien que sur celui des traductions littéraires 19 . Non seulement c'est une langue centrale dans la période allant de 1980 à 2000 (Heilbron, 1999), mais encore, l'allemand occupe la troisième place après l'anglais et le français dans le canon de la littérature mondiale tel qu'il a été constitué dans le monde académique (D'haen, Damrosch, & Djelal, 2012). Si sa part des titres augmente de 0,5 points en 2011, il est dès lors en septième place, après le japonais, le chinois et l'arabe.…”
Section: La Littérature Pour S'ouvrir Aux Autres Culturesunclassified
Que signifie l’établissement d’une liste de «littérature mondiale» rassemblant une sélection d’œuvres en traduction? Cette question sera abordée à partir de données quantitatives et qualitatives sur le programme d’enseignement de la littérature élaboré par l’Organisation du baccalauréat international. Depuis près d’un demi-siècle, l’émergence progressive de cette ONG comme autorité légitime en matière d’«éducation internationale» pose la question de l’autonomie de l’action pédagogique à l’échelle mondiale. S’appuyer sur la recherche actuelle en sociologie de la traduction nous permettra de reconstruire les rapports de force dissimulés par l’opération de sélection et d’en appréhender la mise en pratique.
“…Or à la même période, l'allemand est une langue centrale par sa part de traductions sur le marché mondial (Sapiro, 2008, p. 68) aussi bien que sur celui des traductions littéraires 19 . Non seulement c'est une langue centrale dans la période allant de 1980 à 2000 (Heilbron, 1999), mais encore, l'allemand occupe la troisième place après l'anglais et le français dans le canon de la littérature mondiale tel qu'il a été constitué dans le monde académique (D'haen, Damrosch, & Djelal, 2012). Si sa part des titres augmente de 0,5 points en 2011, il est dès lors en septième place, après le japonais, le chinois et l'arabe.…”
Section: La Littérature Pour S'ouvrir Aux Autres Culturesunclassified
Que signifie l’établissement d’une liste de «littérature mondiale» rassemblant une sélection d’œuvres en traduction? Cette question sera abordée à partir de données quantitatives et qualitatives sur le programme d’enseignement de la littérature élaboré par l’Organisation du baccalauréat international. Depuis près d’un demi-siècle, l’émergence progressive de cette ONG comme autorité légitime en matière d’«éducation internationale» pose la question de l’autonomie de l’action pédagogique à l’échelle mondiale. S’appuyer sur la recherche actuelle en sociologie de la traduction nous permettra de reconstruire les rapports de force dissimulés par l’opération de sélection et d’en appréhender la mise en pratique.
“…But, while we thus value what is foreign, we must not bind ourselves to some particular thing, and regard it as a model. ( Eckermann)(See also John Pizer, “Johann Wolfgang von Goethe: Origins and Relevance of Weltliteratur” in D'haen (3–11)).…”
Chinoiserie – the European appropriation of “China” – has counterparts in Zhongxi hebi and nalai zhuyi. Part I, “Translating Literatures,” shows that creative translation and borrowing are indigenous to modern China. From the Sino‐Japanese War in 1894, when foreign novels were regarded as a primary requirement for social and cultural rebirth, modern Chinese literature was inseparable from the introduction of world literature into China. The pioneers of modern Chinese literature were all professional translators. Lu Xun's “hard translation” was specifically intended to introduce a change in Chinese characteristics. Esperanto was proposed at Peking University to replace written Chinese, and moves were made to institute a language for science, technology, and democratization. From the 1920s to 1966 under various forms of self‐styled Marxisms, literature first from the Eastern Bloc and then from the Third World was translated. After 1978, the Chinese diaspora have written in both adopted languages and Chinese, and the majority of writers within the PRC have drawn on indigenous and cosmopolitan traditions.
Part II, “Translating Political Economies,” shows that just as languages and literatures are selectively appropriated through processes of transculturation, so also are economic and political systems. These are the result of concrete historical processes, and labels like capitalism and socialism are not easily translated between countries with very different cultures and histories. When modernizing, democratizing, or liberalizing indigenous institutions, each country has to respond effectively to specific challenges, so political institutions are gradually developed rather than rationally designed. We argue that previous ideological debates between forms of capitalism and socialism are less urgent today than degrees of government as China's financial and commodity markets take a leading role in the global economy. Neoliberal governments worldwide want less governance, letting the market regulate goods and services. Whether China liberalizes politically or merely neoliberalizes economically, whether liberal democracies give up on demands for equality in the face of neoliberal regimes, will be the key issues of our time. Ultimately we have choices and freedoms, and these should not be limited to the consumer choice and market freedoms of neoliberalism, in China or the West.
“…Venkat Mani (ch. 30 “Bibliomigrancy” in D’haen 283–97) and others have distinguished between the Old World Literature in its European instantiations and the New World Literature of post‐war decolonization, tracing the “bibliomigrancy” or material history of books as the great German Reclam Series gave way to Heinemann’s introduction of African literature to Europe and the US at the time of emerging nations. As these novelists and writers were beginning to circulate outside Africa, South Africans in the 1950s performed a revolutionary Tale of Two Cities in Black townships; by the 1970s students at Lovedale College reading Oliver Twist demanded more, forming a committee to ask for more lessons, more food, and more and better books (152 were expelled) (Dick 140–2) (Jordan 8).…”
Section: Global Dickensmentioning
confidence: 99%
“… See especially Wollaeger with Eatough Eds (Wollaeger) and D’haen et al (D’haen, Theo, David Damrosch, Djelal Kadir, Eds. ) …”
Following previous contributions on Dickens within the Global Circulation Project, this essay synthesizes research on the global circulation of Dickens in this year of his Bicentenary 2012. It has two sections, beginning with the state of Dickens in the local environment of the UK and moving to the place of Dickens in current debates about World Literatures and Translation Studies. Its second and main section focuses on Dickens outside Britain, Europe, and North America, in terms of geography as well as literary traditions: New Zealand, Australia, Africa, Socialist Poland, Chinese, Japanese, and Arabic, with some reference to more widely studied areas such as Spanish, Russian, and Indian literary traditions. It urges us to think less in terms of originality and derivation than of circulation, appropriation, use, and their corollaries of transculturation, revoicing, mediation, and triangulation. When we consider the role of Dickens in cultural translation and transculturation, he has ''meant'' both migration and settlement, class warfare, revolution, critique of neocolonial ideological state apparatuses, care of orphans ⁄ children, critique of capitalism, socialism, gender and domestic relations, sociology and psychology of crime and deprivation, Christian solutions to social divisions and suffering, dialect, and the vernaculars of the street. He has represented extreme psychology and individual identity, for which the muletilla (in Galdós,
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