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Set in an unidentified country but ostensibly charting his own experiences during the time of the Holocaust, Jerzy Kosinski’s harrowing 1965 novel The Painted Bird has been translated and disseminated across the world. Of the over two dozen tongues that Kosinski’s best-known work has appeared in (aside from its original English), Kosinski’s Novel The Painted Bird in Thirteen Languages presents detailed scholarly analyses of the translations into selected Slavic (Polish, Russian, Serbian/Croatian, Ukrainian), Germanic (German, Norwegian), and Romance (French, Romanian, Spanish) languages, as well as Greek and Persian.

Set in an unidentified country but ostensibly charting his own experiences during the time of the Holocaust, Jerzy Kosinski’s harrowing 1965 novel The Painted Bird has been translated and disseminated across the world. Of the over two dozen tongues that Kosinski’s best-known work has appeared in (aside from its original English), Kosinski’s Novel The Painted Bird in Thirteen Languages presents detailed scholarly analyses of the translations into selected Slavic (Polish, Russian, Serbian/Croatian, Ukrainian), Germanic (German, Norwegian), and Romance (French, Romanian, Spanish) languages, as well as Greek and Persian.

This article offers an overview of the visibility of smaller literatures in two prominent British literary translation awards: the Oxford-Weidenfeld Prize and the Warwick Prize for Women in Translation. In contextualizing this exploratory study through a brief recapitulation of the concept of smaller literatures within broader notions of world literature, attention is also paid to the increasing popularity of scholarship on translation prizes, before the British literary translation scene is presented and summarized. After outlining the form, scope, and stated aims of the two prizes, the methodology of the study is introduced, together with any possible limitations. Subsequently, and adopting a literature-based approach, the relevant websites for both awards are scrutinized to obtain the necessary data. This is then analysed and discussed, with the aim of ascertaining the extent to which smaller literatures can be said to be present in the two prizes. Finally, some preliminary conclusions and suggestions for further research on the subject are outlined.

This article reflects on the socio-economic and tribal dimensions of both 3 Reigns 12:24p-t and the post-1994 South African transition. Mahmood Mamdani’s recent book, Neither Settler nor Native, provides an analysis of political decolonisation in post-apartheid South Africa, in which he identifies two areas of failure within the significant gains made during South Africa’s transition from apartheid to democracy—socio-economic justice and tribalisation. These two areas are the unfinished business of our substantive decolonisation of the political. In this article, I use Mamdani’s analysis as an exegetical dialogue partner, probing the socio-economic and tribal dimensions of 3 Reigns 12:24p-t and identifying this text as a proto-tribal text which documents the emergence of tribal economics. Methodologically, this article establishes a to-and-fro tripolar movement between the contemporary South African context and the biblical text. https://doi.org/10.17159/2312-3621/2023/v36n1a7

L’intervista ripercorre la formazione, la carriera accademica, i rapporti con la comunità scientifica internazionale, i principali temi che caratterizzano l’ampia produzione storiografica di Chris Wickham, nonché il suo impegno politico e le sue esperienze nel campo della valutazione della ricerca e dell’editoria scientifica.

Review

South African Black Theology of the 1960–1980s characterised its primary site of struggle as the racial capitalism of apartheid. Intersecting race and/as class has been a distinctively South African contribution to African biblical scholarship. Less common, but equally significant, is the intersection of culture and/as class. This article analyses this trajectory, reflecting on how three South African biblical scholars (Gunther Wittenberg, Makhosazana Nzimande and Hulisani Ramantswana) have discerned the need for the African decolonial project to recognise and recover the class divisions within a culture. A recurring cultural trope across the three scholars is their use of proverbs to discern class distinctions within culture. The works of each of these three scholars and their dialogue partners in South African Contextual Theology and South African Black Theology are interrogated for how they intersect notions of class and culture. https://doi.org/10.17159/2312-3621/2020/v34n2a13

“Transversal city” and transtopia are an invitation to rethink, conceptually and empirically, our urban future. Individual actors, persons with and without migration/flight background, today appear more and more transversal with respect to how they perceive the world, how they give themselves an identity, how they confront others, and how they observe, reflect, and produce knowledge. Previous “modern” static, clearly defined, and discernible constructions of belonging, which follow the “either/or” logic of socio-structural statistical ordering schemes, are actively rejected in a reflected way. Instead, belonging and identity are constructed individually following a reasoning which is transversal: spontaneously, situationally, by improvisation, oriented to potentials, crossing boundaries, transgressing, and generating abstract order and multiple references. Observed transgressive tendencies are discussed starting from a postmigrant perspective, which is part of the recent migration discourse. By identification of four main characteristic discursive moments, transversality is conceptualized, analyzed, and differentiated from the explicitly postmigrant perspective, which is part of the critical perspective. Instead, the concept of the “transversal city” arises with its changed modes of knowledge production, its consequences for social justice and sustainable development, and the evolution of a new processuality of governance, in politics and planning, urban agendas, and the production of “the urban”.

Although the Republic of Ireland is a bilingual country,this study illustrates that there are comparatively few domestic training options available for interpreters of spoken languages. In providing an overview of the present state of affairs, this article contextualises the current linguistic situation both within the country and at the European level. Attention is paid to the recognition of Irish as an official language of the European Union (EU), as well as tothe corresponding implications for interpreter training. In addition, the domestic situation regarding community interpreters is also outlined, with the lack of official regulation of the interpreting profession also noted. Subsequently, the options for interpreter training in tertiary education are outlined, both at the undergraduate and the postgraduate level. In addition, relevant information regarding the structure and content of the modules and courses is provided. To conclude, some thoughts regarding potential developments of interpreter training in the Irish context are outlined.

This introductory essay consists of two parts. The first is a contextualisation of the overall pur- pose of the monographic section, as well as a general summary of the questions, issues and themes which we were proposing to debate. The second part is an Appendix, which sets out the guidelines of the database MedItaNunC, which supported some of the research, and now provides not only a large percentage of the source material, but also a methodology about the connections which can be made through the information brought together. The essay looks at the historiography of the subject, including the recent wealth of research published from the perspective of gender studies in this area, and the way in which the Italian material fits into it. It also explains the chosen chronology, and the geographical spread used in the volume, and the important input of archaeology, which has helped propose new questions. Lastly, it sets out the three core themes which run through the other papers in the volume: the links between female monasteries and the city elites, the history of the monasteries concerned in the light of both their foundation and hagiographical myths, their material culture, and their ideological place in the cityscape, and finally, the attempt to identify the difference, if any, between female and male monastic houses. It is hoped that the collection will provide a first panorama of female monasticism across the multiplicity of Italian political and cultural landscape.

This Monographic Section proposes to study female monasteries in Italy in the period 700 to 1100, focusing on comparing and contrasting those in cities covering northern, central and southern Italy (Brescia, Venice, Verona, Ravenna, Rome, Benevento and Naples). Key elements of this comparison are the links of nuns and abbesses with the most powerful royal and aristocratic families in the area, and the way in which these contributed to the power and wealth of the relative houses. Examining these, as well as the role of the nuns in the memorialisation and representation of these families through prayers, relics, and patrimonies, will also lead to a comparison between various monastic traditions (Lombard, Frankish Carolingian, post Byzantine, Roman) in different areas, and to the identification of specific features of these in their associations with the contemporary elites.

Though the state, the church, theology, and biblical interpretation have been considered “sites of struggle” by South Africa’s liberation theologies, the Bible has not. This article reappraises the work of South African Black theologian Itumeleng Mosala (thirty years later) and considers his particular understanding of the Bible as a site of struggle, drawing as he does on redaction criticism. The article analysis Mosala’s notion of the ideological dimensions of redaction criticism, clarifies some of the concepts Mosala uses, argues for the role of literary methods in redactional criticism, and advocates for the inclusion of the “exploited classes” in the exegesis as well as the appropriation of biblical texts. Examples from Isaiah are used by way of explication.