Journal articles on the topic 'English drama – Translations into Tsonga'

This paper, which deals with drama translations in Spain (English-Spanish) from 1950, presents the results of a four-stage analysis carried out on a large corpus of translated plays. Starting from the assumption that theatre is part of the field of drama (which includes cinema and television, among other spectacles), and taking into account drama’ś inherent specificity (written to be performed), as well as its peculiar structure (dialogue versus prose) this study on translated drama posits, as a starting point, an inherently dramatic unit (réplica) which is instrumental in describing and comparing drama texts, be they translated or not. Starting from an outline of the four-stage process adopted, this paper elaborates fundamentally on extreme cases of translation strategies (addition, deletion and adequacy), found to have been applied in each of the three extreme cases studied, relating them with a previously uncovered twofold characterization (into reading and acting editions) of the translations under scrutiny.

The paper examines two kinds of modality exponents and their interlingual relationships, using an aligned parallel minicorpus of two contemporary Czech originals (drama and novel) and their English translations. It focuses on four most frequent Czech adverbial particles of possibility/approximation:snad, mozná, asi, nejspíše,and the Czech conditional mood marker by in the texts and their equivalents. It contrasts the findings with the equivalents in the latest and largest Czech-English dictionary. The results confirm that in either case the lexicographic description is insufficient both in the range of equivalents offered and their respective representativeness.

Abstract This article, which is organized along a chronological-thematic framework, will briefly review the early days of translating American and British fiction and drama into Chinese, the social context in which these translations were done, the literary ideas which have affected the work of Chinese writers, and the social impact that translated works of literature and literary theory have had in various periods of literature. The bottom line is that the literary works introduced to China to date represent only the tip of the iceberg. We need more quality translations for Chinese readers and more qualified and experienced translators to complete the job.

The article deals with the mythopoeic analysis of the play of revenge “The White Devil” by John Webster. The historical background of the play is also under examination. The tragedy “White Devil” (1612) is known in the translations by I. Aksenov, T. Potnitseva. The genre of tragedy in the XVII th century reflects the writers’ appeal to the biblical text and its transformation in motives, images, stylistic and generic systems, this tradition is particular important for the baroque writers, the constant feature of the English dramaturgy of the XVIIth century is appeal to the antique mythology and the national cultural heritage.

Reflecting on my experience of translating contemporary Hungarian theater into English, this paper examines the fluidity of dramatic texts in their original and in translation, and charts collaborations between playwrights, translators and theater-makers. Mindful of the responsibility when working from a “minor” to a “major” language, the paper signals the discrepancy between the indigenous and foreign ‘recognition circuit’ and observes that translations from lesser-known languages are predominantly marked by a supply-driven agenda. Through case studies from the work of Transylvanian-Hungarian playwright András Visky, the paper argues that considerations regarding such key tenets of live theater as “speakability” and “performability” have to be addressed in parallel with correspondences in meaning, rhythm and spirit. The paper also points out that register and the status of certain lexical choices differ in various languages. Nuancing the trajectory of Visky’s plays in English translation, this paper makes a case for translations created with and for their originals, in full knowledge of the source and receiving cultures, and with a view to their potential in performance. The paper posits the need for multiple options encoded in the translation journey, including hypothetical concepts for future mise-en-scène, and situates the translator as a key participant in the performance making process.

AbstractIn the 1560s a group of men associated with the universities, and especially the early English law schools, the Inns of Court, translated nine of Seneca’s ten tragedies into English. Few studies address these texts and those that do concentrate on their contributions to the development of English drama. Why such works were important for those who composed them remains unclear. This essay examines the translations against the background of the social, political, and literary culture of the Inns in the 1560s. In this context, they look less like forms of dramatic invention than kinds of writing that facilitated the translators’ Latin learning, personal interactions, and political thinking and involvement.

Abstract Yasmina Reza’s “Art” has been widely acclaimed ever since it opened in Paris in 1994: the different productions which have followed the French original in more than 40 countries have enjoyed equal success. This success, both among audiences and critics, may be attributed to the play’s universal themes, to the tone and richness of its dialogue and to the good acting most productions have displayed. But the fact that the play has been appreciated in so many different countries and languages inevitably implies that translation is also at the centre of its success. This paper analyses two translations of “Art” – Christopher Hampton’s English text and Josep M. Flotats’s version into Spanish –, which, despite having a similar aim, i.e., making the play function on stage, have followed different translation strategies to make it work in their different target contexts.

Ernst Toller's Pastor Hall, one of the first plays to depict life in a concentration camp, counts among the few anti-Nazi dramas translated into English before World War Two. The process by which it came to the British stage reveals the impact of censorship on authors and translators of anti-Fascist plays. It also reveals conflicting aesthetic strategies to tackle fascism. While Toller relied on straightforward documentary realism, one of his translators, W. H. Auden, championed anti-illusionism and distrusted propaganda art. In the cultural fight to reclaim Germany's heritage from the Nazis, German writers in exile viewed translations as urgent messages demanding prompt action, whereas British writers tended to see them as an archive for future generations.

The article is devoted to the analysis of reception of B. Shaw's play «Pygmalion» in Russian literature. The article emphasizes that Russian literature had a huge impact on the formation and development of B. Shaw's aesthetic system and drama, as a result of which B. Shaw's drama acquired an epic character. The standard of «epic drama» is B. Shaw's play «Pygmalion». The extreme popularity, relevance and significance of B. Shaw's comedy «Pygmalion» for Russian literature are noted. The article examines translations of B. Shaw's play «Pygmalion» and individual-author's interpretations of Russian directors of English comedy as a form of reception of B. Shaw's play in Russian literature. It is said that the plot and images of B. Shaw's play «Pygmalion» received a new life in Russian literature. The author analyzes allusions and reminiscences with B. Shaw's comedy «Pygmalion» in Soviet prose and drama of the 20th – early 21st centuries. It is proved that B. Shaw's play «Pygmalion» is characterized by a rich reception in Russian literature.

Two audiovisual translations of the American hit medical drama, House M.D., German dubbing and Polish voiceover, and the analysis of translation strategies of the pronominal form of address you are the point of departure for choosing the right strategy for translation of the German book written by Michael Reufsteck and Jochen Stöckle Die kleine House-Apotheke. Ein Beipackzettel zur Kultserie which is the first German guide to the hit medical drama, providing unique insight into making of each episode of the first three series. The comparison of the two translation strategies - the German and the Polish one - shows that translation of the pronoun you determined the reception of the main protagonist. The reduced pronominal paradigm in English which does not distinguish between a formal and an informal address pronoun has created two different protagonists.

Ying Ruocheng, an admirable artist in China and abroad, was responsible for the translation and production of many foreign plays in China and Chinese plays abroad, with which Ying played an important role in transforming China’s cultural life, encouraging international exchange and promoting modern drama. Based on his experience in drama and film acting and directing as well as translating, he argues that the major concern of theatre translation is its performability and speakability, which can be achieved through the recreation of the orality and gestic text with each role’s unique discourse and individuality. The paper is focused on researches on Ying’s text choice and his dramatic dialogue translation to explore the characteristics of his theatre translation and influence. The study selected his two well known translations and productions in the target theatre Death of a Salesman (English to Chinese) and The Family (Chinese to English) as case studies. Text processing software Concordance 3.0 and TextPreProcessing were used to collect appropriate data. Through the careful data analysis from the aspects of word frequency, sentence length, discourse markers and deixis, Ying Ruocheng’s idea of performability in theatrical translation were proved to be true, which demonstrates his discriminating taste of dramaturgical art and his great influence on Chinese modern drama.

The aim of this paper is to identify and analyze the strategies used to translate into English death related cultural taboos viz. death, ghost and resurrection represented in the prominent classical Chinese drama Mudan Ting. Particular reference is made to the articulation of these taboos in three seminal English versions of Mudan Ting (as Peony Pavilion) by Cyril Birch, Wang Rongpei and Zhang Guanqian, respectively. Although these translators all follow the source text closely, certain differences in their translation strategies warrant attention. Cyril Birch takes an acculturation approach to the translation of death-related material, whereas Wang Rongpei adheres to the original text and tends to use semantic translation. In contrast, Zhang Guanqian usually translates literally, infusing the English text with a “foreign” flavor. These differences are examined in light of the general propensity among translators to take an avoidance approach to death-related material. The strategies used to translate taboo subjects are found to depend on the translator’s intentions, the target readership, the specific nature of the culturally loaded elements and the availability of equivalent expressions in the target language and culture.

Girish Karnad is not only India's leading playwright, and a practitioner across the performing arts in all that nation's media, but the first contemporary Indian writer to have achieved a major production in a regional American theatre – Naga-Mandala, seen at the Guthrie Theatre in July 1993. The following interview was recorded on the occasion of that production, and ranges widely not only over Karnad's own work and its circumstances, but the situation and problems of the Indian theatre today, and its ambivalent relationship alike to its classical and its colonial past, and to the contemporary problems of its society. The interviewer, Aparna Dharwadker, is Assistant Professor of Drama and Eighteenth-Century British Studies at the University of Oklahoma. Her essays and articles have appeared or are forthcoming in PMLA, Modern Drama, and The Sourcebook of Post-Colonial English Literatures and Cultural Theory (Greenwood, 1995). She has also published collaborative translations of modern Hindi poetry in major anthologies, including The Oxford Anthology of Modern Indian Poetry (1994), and is currently completing a book-length study of the politics of comic and historical forms in late seventeenth-century drama.

This review presents a recently published book authored by Cătălina Iliescu Gheorghiu, an academic actively involved in Romanian studies and a translator of Romanian literature. As the title suggests, it is a study that falls under the scope of Descriptive Translation Studies implying the polysystemic model posited by Lambert and Van Gorp for the comparative analysis of drama. The corpus under scrutiny is made up utterances extracted from the play A treia țeapă (The Third Stake) by Marin Sorescu and the corresponding utterances from two of its translations into English. The analytical part is backed up by a solid theoretical framework with its latter section lending the overall structure of the analysis. The categories subject to investigation are (i) preliminary data, (ii) the macro-level structures, (iii) the micro-level structures and (iv) the systemic context. The methodology experimented with drama translation and the findings deriving from it have proved their validity and are valuable input for other similar and possibly more comprising research that can use these findings as hypotheses to be tested further.

In this article Safi Mahmoud Mahfouz investigates the current state of tragedy in the Arab theatre and suggests some of the reasons behind the lack of an authentic Arabic tragedy developed from the Aristotelian tradition. Through analyses of the few translations and adaptations into Arabic of Shakespearean and classical tragedy, he both confirms and questions the claims of non-Arabic scholars that ‘the Arab mind is incapable of producing tragedy’. While the wider theatre community has been introduced to a handful of the Arab world's most prominent dramatists in translation, many are still largely unknown and none has a claim to be a tragedian. Academic studies of Arabic tragedy are insubstantial, while tragedy, in the classical sense, plays a very minor role in Arab drama, the tendency of Arab dramatists being towards comedy or melodrama. Safi Mahmoud Mahfouz is Head of the Department of English Language and Literature at UNRWA University, Amman, Jordan. His research interests include American Literature, Arabic and Middle Eastern literatures, modern and contemporary drama, contemporary poetics, comparative literature, and synchronous and asynchronous instructional technology.

This article disputes the stylometric attribution of an anonymous English 1821 translation of Goethe's German verse drama Faust to the poet and critic Samuel Taylor Coleridge. The translation was compared to four known Coleridgean dramas, two of which were translations from German. Evidence challenging Coleridge's authorship came from words used proportionally more often by Coleridge, words used proportionally more often by the unknown translator, differential employment of parallel word forms (“O” and “hath” for Coleridge, “oh” and “has” for the translator), and differences in the undertones of the two vocabularies, as measured by the Dictionary of Affect in Language (Coleridge's undertones were less pleasant and more abstract). Some problems with the stylometry of the challenged attribution to Coleridge are noted.

Elfriede Jelinek’s stance towards translation is full of respect: her own experiences as a translator showed her that what she primarily did was “learning by doing.” Jelinek has produced about a dozen translations from English and French into German, mostly drama texts. As an author, she became famous for the innovative and provocative language with which she denounces patriarchal structures, the enduring oppression of women, and the insidious continuation of fascist ideology in Austria and other parts of Europe. Yet her model of literature bluntly opposes her model of translation. She has repeatedly said that as a translator she supports “basically the method of relatively literal translation”—a claim which can be easily proved by looking at her translations. In my paper I will first give an overview of Jelinek’s translations (some of which are co-productions with other translators) and present her own views on translation, which will show that she is very much aware of the pitfalls of the translation activity. I will then analyze Jelinek’s notion of translation, followed by a short analysis of her translation of Christopher Marlowe’s The Jew of Malta. This will be the basis for my discussion of whether her ideas on translation, as expressed in several interviews and speeches, have been put into practice in her translation. It is, however, my assumption that Jelinek does not follow a strict set of translation strategies; rather, she engages intuitively with every new translation project.

The article is devoted to the problem of translation of the drama. The article focuses on revealing peculiar linguistic and stylistic features of the drama. The research has been done on the case study of Russian and Ukrainian translation variants of the drama text by T.Williams «The Glass Menagerie». Basic methods of translation are investigated in the article. On the basis of comparative analysis the author investigates the problem of lexico-semantic transformations in translation of the drama. There has been proved that lexico-semantic transformations play an important role in the process of translation, providing the text with dynamics, enhancing expressivity, serving to enhance the image-expressive functions of a language. The units of different language levels, which help to verbalize cultural information of the source text, words with national and cultural semantic component have been considered. It was outlined that structural and functional peculiarities of each target language in regard to source English language and personality of translator have an impact on the reflection of the national and cultural colour of the source text. The task of the translator is to provide the reader with necessary explanations, since the transfer of the cultural and social specifics of the dramatic text requires a special approach from the translator in achieving the pragmatic adequacy of the translation. It is determined that the literal translation does not correspond to the adequacy of reproduction of the source text. The nationally marked means contribute to the emotional and expressive colour of the source text and emphasize the national colour. The adequate reproduction of stylistic means leads to the preservation of the original intention of the author. The dramatic text is a peculiar model of the socio-historical context of society. The main task of the translator is the reproduction of the national components of the model of another culture and preservation of national-historical context of the source text.

In a contribution to a symposium on xenophilia, this essay — a study of Brian Friel’s 1980 play Translations — raises the question of whether all xenophilia is by nature doomed to fail. Set in Ireland in 1833, the drama centers on the tension arising from a young British lieutenant’s falling in love with an Irish-speaker while he is in her country to translate Irish place-names into English for an imperial cartographic survey. While the lieutenant is referred to in the play as a Hibernophile, the essay interprets his love as xenophilic: love for the foreignness rather than the Irishness of what he encounters. The lieutenant’s love of foreign places and their names impedes his effort to systematize Ireland for imperial ends, and his love for an Irish woman brings about his own undoing. Applying Simone de Beauvoir’s view of alterity to the lieutenant’s xenophilia, the essay questions whether the English written over the Irish in this play and the lieutenant’s desire written over the objects of his love obscure enough of the other’s otherness to render his xenophilia no longer viable.

Though Rabindranath Tagore’s works have been studied and praised for decades around the world, his struggles to reconcile cultural as well as linguistic differences between English and his native tongue, Bengali through translations of his works have largely been overlooked. This paper though a comparative study between Tagore’s drama Raktakarabi and its translated version Red Oleanders, seeks to find out how Tagore deals with various cultural, literary and linguistic issues that have arisen during the translation and whether the differences between two languages with distinct natures and unique histories have forced him to make fundamental changes to the play. The research also aims to critically look at the reasons behind Red Oleanders’ apparent failure in the west and takes into account relevant translation theories to discuss how various changes to the play have contributed to creating stark contrasts between the original and the translation.

Among Slovene scholars in English and German studies Jakob Kelemina (19 July 1882- 14 May 1957) has a very important place. Janez Stanonik justly places him among the founding fathers of the University of Ljubljana (Stanonik 1966: 332). From 1920 Kelemina was professor of Germanic philology and between 1920 and 1957 he was also the Chair of the Deparment ofGermanic Languages and Literatures at the Faculty of Arts of this university. The major part of Kelemina's research was devoted to German and Austrian literatures, German philology, German-Slovene cultural relations, and literary theory; his work in these fields has already been discussed by severa! Slovene scholars. However, in the first two decades of the twentieth century Kelemina also wrote severa! book reviews of Slovene and Croatian translations of Shakespeare's plays as well as three introductory essays to Slovene translations of Shakespeare's plays. They are considered as the first serious studies on Shakespeare in Slovenia (Moravec 1974: 437), and have not been analysed yet. Therefore this topic presents the core of my study, together with an evaluation of Kelemina's contribution to Slovene translations of Shakespeare's plays done by Oton Župančič (1878-1949) during the first half of the twentieth century. Župančič's translations became the criterion for all further translations of Shakespeare's dramatic works in Slovene. Župančič is stili one of our most important poets and translators of this time and Kelemina's advice and criticism undoubtedly also helped him to achieve such a high standard in his translations. In the central part of my study I also include some new material (e.g. Kelernina's letters), which is relevant for our understanding of his co-operation with Oton Župančič and other Slovene authors and critics. In order to put Kelemina's work into a historical perspective I present at the beginning of my study a brief survey of the development of drama and theatre in Slovenia, particularly as regards pro­ ductions and early attempts oftranslating Shakespeare's plays into Slovene. This information, which may be particularly relevant for foreign readers, ends with the year 1922, when Kelemina's last writ­ing about Shakespeare's plays appeared. In 2007 we commemorate the one hundred and twenty-fifth anniversary of Kelemina's birth and fiftieth anniversary of his death, which is another reason why his work on Shakespeare should be finally researched and evaluated. This study should also help expand our knowledge about Jakob Kelemina's contribution regarding translations of Shakespeare's plays for the Slovene theatre and for Slovene culture generally.

In my analysis of Brian Friel's modern classic drama Translations (1980) and Enda Walsh's plays Disco Pigs (1996) and misterman (2001), I have chosen not to consider these in order to point towards structural or plot parallels between the plays, nor to emphasise the interdependency of the two authors; I am instead concerned with their differences, particularly with differences in their approach to language as a medium of (often failed) communication. I would like to suggest that it is possible to read the plays as signs of their times within an Irish context. At the time of its first staging in 1980, the popularity of Friel's play was largely due to the fact that it was seen as a "tough-minded play about the brutal actualities of cultural power" (Kiberd 1995: 618-619), power exerted by the English upon the Irish. The negotiations of the difficulties of intercultural communication in a hierarchic or even colonial situation in this work require a sense of social consciousness which is altogether absent in Walsh's plays. Here, ca. twenty years later, we are confronted with monadic subjects (even though they are two of them in Disco Pigs) who are fundamentally juxtaposed to the idea of society as such and consequently run amok right from their births. There are "utopian moments" in Friel and Walsh involving the reestablishment of communication.

Eritrea is a newly independent country whose performing arts history, based on the music and dance of her nine ethnic groups, is only just beginning to be systematically researched. Western-influenced drama was introduced to the country by the Italians in the early twentieth century, but Eritreans only began to use this form of theatre in the 1940s. The three-part series here inaugurated is the first attempt to piece together the history of Eritrean drama, beginning below with an outline of its history from the 1940s to national independence in 1991. The author explores the highly political role drama played from the outset in Eritrea's struggle towards independence and the effort to mould this alien performance form into a public voice at least for urban Eritreans. Later articles will look at the cultural troupes of the Eritrean liberation forces and at post-independence work on developing community-based theatre. The research took place as part of the continuing Eritrea Community Based Theatre Project, which is involved with practical theatre development as well as theatre research. Although this opening article is written by Jane Plastow, she wishes to stress that it is the upshot of a collaborative research exercise, for which Elias Lucas and Jonathan Stephanus were research trainees. Most of the information used here is the result of interviews they conducted and of translations of articles in Tigrinya or Amharic which they located. Training in interview techniques and collaboration over translation of material into English was conducted by the project research assistant, Paul Warwick. Jane Plastow is the director of the Eritrea Community Based Theatre Project and a lecturer at Leeds University. She initiated the project at the invitation of the Eritrean government, after working in theatre for some years in a number of African countries, notably Ethiopia. She supervised the research for this project, and used her experience of African theatre and of the politics and history of the region to draw the available material into its present state as a preliminary history of Eritrean drama.

The article considers the specifics of Korney Chukovsky’s perception of dramatic art of Edmund John Millington Synge (1871–1909), one of the greatest personalities of national revival of Ireland. Synge, who created his works in English, not only revived legends of his nation, but also expanded the idea of the Irish national originality, having offered his own vision of the image of an Irish of his time. Korney Chukovsky is the author of one of the first translations of Synge’s dramatic art into Russian (a comedy "The Playboy of the Western World") and of the introductory article to its publication in 1923. The article "Synge and His "Playboy"" reflects the Russian writer’s understanding of the moral and aesthetic questions of the play. According to Korney Chukovsky, tSynge's complex art method was formed under the influence of the ideas of revival of the national drama theatre. This direction in perception of Synge’s heritage was determinative in Russian literature and, in general, reflected the nature of the attitude of Russian cultural consciousness to the Irish playwright’s creative work.

In May of 1868, less than two years after Gerard Manley Hopkins left the English Church to become a Roman Catholic and after eight months spent teaching at Newman's Oratory School in Birmingham, the classical scholar burned nearly all of his poetry; he called the act ‘the sacrifice of my innocents’. Austin Warren describes Hopkins as feeling caught through his life between conflicting desires to be a pdet and to be a saint. This strain and the anxieties it produced appear in his later poems, such as ‘The Wreck of the Deutschland’ and ‘Heaven Haven’, and in his journals and letters. In the latter he describes the emotional effect he wanted poems to have upon readers: some poems must, Hopkins asserted, ‘explode’ within the reader. Intensifying the psychological reaction of the readers of literature was one of Hopkins's aims when he created poetry, just as it was a goal when he wrote redactions of the speeches in Shakespeare's tragedies or when he chose from among variant readings for Greek drama. In September 1868, when he entered the priesthood as a Jesuit, Hopkins began a new life of personal intensity and, perhaps to his own surprise, a second poetic career. But a number of poems survived the destruction. One is his translation of Horace's Odes 3.1, the longer of the only two extant translations of complete Latin poems. As with A. E. Housman's sole surviving translation of a Latin ode, Horace's 4.7, this one reveals a profound identification with Horace, a subtle understanding of the original poem, and an intense revelation of the mind of the English writer during the period of translating. The emotional intensity, technical virtuosity and psychological richness of the translation make Hopkins's version of 3.1 a significant poem for scholars of English and classical poetry.

The reception of Aristophanes has gained extraordinary momentum as a topic of academic interest in the last few years. Contributions range from Gonda Van Steen's ground-breaking Venom in Verse. Aristophanes in Modern Greece to Hall and Wrigley's Aristophanes in Performance 421 BC–AD 2007, which contains contributions from a wide range of scholars and writers, a number of whom have had experience of staging Aristophanes' plays as live theatre. In Found in Translation, J. Michael Walton has also made strides towards marrying the theory of translation to the practice of translating Aristophanes (something I have myself also sought to do in print). And with the history of Aristophanic translation, adaptation, and staging being rapidly pieced together (in the English-speaking world at least, where Hall, Steggle, Halliwell, Sowerby, Walsh, and Walton, for example, have all made their own contributions), much of the groundwork has been laid for a study such as is attempted in this article. Here I aim to take a broad look across a range of translations in order to see how one particular text type within Aristophanic drama has been approached by translators, namely Aristophanes' lyric passages. The aim of this study will be to give both an insight into the numerous considerations that translators take into account when translating Aristophanic lyric and an impression of the range of end products that have emerged over the last two hundred years.

“The oldest hath borne most”: The old age of Shakespeare’s King Lear in Czech translationsfrom the 18th and 19th centuriesA number of critics have noted the importance of the motif of old age in Shakespeare’s King Lear, chiefly the old age of the play’s eponymous character. Indeed, the King’s age serves in the play as a powerful dramaturgical device, a kind of prism through which the audience sees not just Lear’s character, but also other characters’ deeds and most of the play’s action. When watching the play, the audience is constantly reminded of Lear’s age, both directly, through Lear’s or other characters’ speeches, and indirectly, through a number of physical details. It could be said that the King’s age is employed at all possible levels of the drama, becoming the main impulse for the development of the plot.King Lear is one of the first plays by Shakespeare to be translated into Czech, and various dramatists attempted to localise it for Czech audiences. The present paper examines three early translations of King Lear into Czech: by Prokop Šedivý 1792, Josef Kajetán Tyl 1835, and Ladislav Čelakovský 1856. While the last mentioned version is the first “true” translation of the play into Czech, using Shakespeare’s unabridged English original as the source text, the two earlier translations are rather loose adaptations, almost certainly based on various German stage versions, altering significant portions of the story and cutting entire scenes and speeches or even characters.Surprisingly, even the earliest Czech translators seem to have been aware of the dramaturgi­cal importance of the dominant motif in the original play and, in spite of the sometimes drastic alterations, tried to preserve it in their versions as much as possible. Nevertheless, in various passages from the Czech versions, we may observe that even with this knowledge, the translators at times struggled with a number of nuances in the original, not always being able to preserve the complexity of a character or dramatic situation. This was only achieved by Ladislav Čelakovský, whose mid-19th century text was the first to represent Shakespeare’s King Lear, both in terms of form and, of course, in terms of the motifs of the original.„Najstarszy wycierpiał najwięcej”: starość króla Leara Szekspira w czeskich przekładach okresu odrodzenia narodowegoWielu badaczy zwróciło uwagę na znaczenie motywu starości w Królu Learze Szekspira, zwłaszcza na starość tytułowego protagonisty dramatu. Królewska starość służy w istocie jako mocny środek dramaturgiczny owego utworu, w pewnym sensie jest to pryzmat, przez który widzowie spoglądają nie tylko na samego Leara, ale także na czyny pozostałych postaci i akcję sztuki w ogóle. Podczas przedstawienia uwagę widzów nieustannie przyciąga wiek Leara, bądź bezpośrednio, a więc w samych wypowiedziach Leara lub innych postaci, bądź za pomocą szeregu detali fizycznych. Można stwierdzić, że wiek króla pojawia się we wszystkich warstwach dramatu i staje się głównym impulsem rozwoju akcji.Król Lear jest jednym z pierwszych dramatów Szekspira, które zostały przełożone na język czeski, a w sumie istnieje około piętnastu czeskich przekładów tego tekstu. Niniejszy esej bada trzy wczesne przekłady wersję Prokopa Šedivego 1792, Josefa Kajetána Tyla 1835 i Ladisla­va Čelakovskiego 1856. Podczas gdy ostatni wymieniony tekst jest pierwszym „prawdziwym” przekładem Króla Leara na czeski, wychodzącym z nieskróconego angielskiego oryginału jako wzorca, pozostałe dwa przekłady są raczej wolniejszymi adaptacjami, prawie na pewno opartymi na różnych niemieckich adaptacjach pierwotnej sztuki, w których zmienione są znaczące elementy historii, a czasem całe dialogi i sceny a nawet postaci.Jednak nawet pierwsi czescy tłumacze mimo wszystko świadomi byli dramaturgicznego znaczenia dominującego motywu starości w pierwotnym tekście i nawet w pewnych drastycznych skrótach tekstu starali się go w jak największym stopniu zachować. Z konfrontacji różnych fragmentów badanych wersji czeskich wypływa, że i w tym wypadku tłumacze często walczyli z różnymi niuansami oryginału i nie zawsze potrafili zachować daną postać czy sytuację w całej jej rozpiętości. Osiągnął to dopiero Ladislav Čelakovski. Jego przekład zpołowy XIX wieku był pierwszym, w którym udało się w pełni wyrazić tekst Szekspirowskiego Króla Leara od strony formalnej, oraz zachować sens poszczególnych motywów oryginału.

Irish English, albeit a variant of the language of the colonizer, can be considered an important identitarian element in twentieth century Irish literature. By taking into account Irish English terms in a selection of Anglo-Irish plays (with particular focus on the titles), this paper examines the lexical choices that contribute to rendering cultural, geographical and political meanings – some of which are derogatory, patronizing and pejorative. The conclusion, with reference to Brian Friel’s Translations, reflects on the implications of the dominance of English in Ireland following its replacement of Irish Gaelic. The various loanwords and calques from Irish Gaelic found in these plays thus acquire a cultural and political significance that is specific to the Irish context.

Abstract This article provides a quantitative and qualitative analysis of the translation of English drama film titles into Peninsular Spanish, drawing on cognitive modelling and following preliminary findings in Peña-Cervel (2016). Our study is consistent with the epistemological and ontological grounding of Cognitive Linguistics (Samaniego-Fernández 2007) and contributes to satisfying one of the major challenges Rojo-López and Ibarretxe-Antuñano (2013a, 10) identify for present-day Translation Studies: To reveal the conceptual substratum that guides the translation process. Our approach does not rely on an exhaustive classification of clear-cut and well-defined translation techniques, but rather on a broad distinction between direct and oblique strategies. We demonstrate how the notion of cognitive operation, as proposed by Ruiz de Mendoza-Ibáñez and Galera-Masegosa (2014), can help elucidate the sometimes seemingly arbitrary relationship between original English titles and their counterparts in Spanish, especially in cases of traditionally so-called free translations. Stands-for relations, such as expansion and reduction, are shown to play a fundamental role in the translation process and the fruitful combination of cognitive operations into conceptual complexes is explored. Our study attempts to go beyond descriptive adequacy in order to achieve explanatory adequacy.

Teesid: Tartu Ülikooli maailmakirjanduse professori, luuletaja, kirjandusteadlase ja hispaaniakeelse kirjanduse spetsialisti Jüri Talveti tõlketegevuse viljade hulka kuulub luulet ja proosat nii sajandeid vanast Hispaania klassikast kui ka 20. sajandil või tänapäeval romaani keeltes või inglise keeles loodud teostest. Käesolev artikkel keskendub sellele, kuidas professor Talvet on tõlgendanud luule ja poeetika, kuid ka kirjandusajaloo, iseäranis barokk-kirjanduse alaseid küsimusi oma kirjandusteaduslikes esseedes. Vaadeldakse ka tema tõlketegevuse mahtu ja tõlketöö põhimõtteid. Jüri Talvet (born in 1945) is a poet and a scholar of comparative literature, Chair Professor of World Literature at the University of Tartu. His numerous translations of poetry and poetical fiction from the Romance languages and, to a lesser extent, from English, reflect his views on world poetry. Those views are also expressed in his theoretical writings from the years of 1977 to 2015. Having studied English literature as the main subject at the University of Tartu, he early developed an interest in Spanish, in other Iberian languages, and in the Iberoamerican literatures. His translations from that area include works from medieval and early modern literature as well as notable literary achievements from the 20th century and the contemporary era. Talvet’s interpretations of Federico García Lorca and the “Latin American boom” authors are supported by profound insights into the philosophy, aesthetics, and poetics of the 17th century Spanish Baroque literature, known as the literary Golden Age of Spain. The influence which Talvet’s activities have exerted has widened the horizons of Estonia’s literary culture: while in the early 20th century, the previous German, Russian and Finnish leanings were supplemented by orientations to, and translations from, French and Italian literatures, Talvet has helped to enrich the Estonian literary landscape with the mentality and traditions of even more distant language areas, such as Castilian (Spanish), Catalan, Galician, Portuguese, and the Latin American countries. In the section “Quevedo and Góngora” of this article, Talvet’s interpretation of some of the key issues of dispute in the Baroque literature of Spain are studied, based both on his theoretical essays and on his translations of the poetry of Francisco de Quevedo. Talvet has attempted to use the terms of the Baroque philosopher and writer Baltasar Gracián, agudeza, concepto (definable approximately as “conceit” or “wit”) and conceptismo, for the analysis of the late 20th century Estonian poetry. On that background, defnitions of conceptismo and cultismo (the other main school in Spanish Baroque poetry) are offered in this article, with implications that those definitions may have for understanding different styles and methods of poetry in general, and the characteristics of Talvet’s own poems and poetry translations in particular. To escape diffusion in pure sensuality and verbal indulgence, poetry has to rely on concepts as well as images. Talvet’s interpretations of poetry and poetical thinking are found to be close to conceptismo, or with a considerable amount of conceptuality inherent to them. The juxtaposition of paradoxical ideas from different levels of reality, social and psychic, is seen as the essential poetical method that Talvet refers to as he defines, quoting Yuri Lotman, the structural-semantic code of poetry as being “paradigmatic”. In the final section of the article, Talvet’s 23 book-length published translations are listed, including translations from Spanish, Catalan, English and French. The list does not include numerous translations of single poems or cycles of poetry that have appeared in literary journals, nor his contributions to anthologies of poetry, nor the translations from his native Estonian into a foreign language, such as Spanish or English, in which he has participated. His translations encompass lyrical works as well as fiction and plays. Talvet has translated classical European poetry, such as the sonnets of Petrarch and Quevedo and Provençal poems, as well as the rhymed poems of American poets into Estonian with complete metrical correspondence and full rhymes. However, in the latest decades Talvet has expressed scepticism in the sense and feasibility of attempting to convey the rhyming complexities of the major European literatures into Estonian, a language with a considerably smaller potential for finding full rhymes. Accordingly, his three translations of Spanish Baroque drama (by Calderón and Tirso de Molina) employ a liberal method of versification. In all his versatile activities as a poet, a translator, and a theorist of poetry, Professor Talvet has shown great devotion to developing and cultivating aesthetic values. A lot of his colleagues and students have benefited from his friendly advice. Thinking of his contributions to Estonia’s literary tradition, one may repeat and paraphrase the sentence that he used for the conclusion of his essay on the Catalan poet Salvador Espriu in 1977: “to write (and to translate) poetry is to work for the benefit of the people.”

The tragic story of Marino Faliero, the Doge of Venice who was executed for high treason in 1355, came to the attention of writers and artists of various European countries during the early nineteenth century thanks to a number of historians who published insightful works on the history of the Venetian Republic. Among those who were fascinated by the irascible old warrior who tried to overthrow the oligarchy on becoming head of state was Lord Byron. In 1821, the English poet published the historical drama Marino Faliero, Doge of Venice on the tragic end of a hero whose personal grievances with the Venetian Senate intertwined with an ill-fated plebeian rebellion against the nobility. Byron’s popularity in Italy brought the story to the attention of Italian romantic literary circles, where it was not only appreciated as a tragedy of honour and revenge, but also for its ideological implications in the context of the Risorgimento. This study focuses on the three translators who produced the first complete Italian versions of Byron’s play published in the nineteenth century, namely Pasquale De Virgili, Giovan Battista Cereseto, and Andrea Maffei. Based on André Lefevere’s theory on rewriting, it analyses the ideological and poetological reasons behind the translations, how the translators’ intentions shaped the target texts, as well as the impact these translations had on Italian literature and the arts. The strategies adopted by the translators are also illustrated through a comparative textual analysis of a sample passage.

The article is dedicated to defining the specific features of the expression of the comic in the auteur film “The Grand Budapest Hotel” by the American director and screenwriter Wes Anderson, as well as to the analysis of the translation of the comic on the material of the authentic movie dialogue, its dubbing and subtitling in Ukrainian. The relevance of our research is determined by the increased interest in the auteur films, especially in the genre of comedy and comedy drama, as well as by insufficient research on the representation of the functional types of the comic in Ukrainian translations for authentic films. The article provides definitions of the comic types and describes common difficulties in translating functional types of the comic and difficulties caused by the peculiarities of audiovisual translation. Common linguistic translation difficulties include translating the comic expressed by culturally-labeled lexical units or allusions to little-known phenomena. Typical and common for dubbing and subtitling extralinguistic difficulties include the need for keeping to the timeline. Dubbing also implies the achievement of phonetic synchronization, while subtitling presupposes the observance of the readable length of the subtitle. The article presents five principles with the help of which Wes Anderson achieves comic effect in the original movie dialogue. In general, these principles are a careful selection of time and place of the events and disruption of the characters in unusual situations. The article argues that in order to create a humorous effect, Wes Anderson uses both non-verbal humor expressed by elements of non-verbal communication, e.g. movements, glances, facial expressions, gestures, and verbally expressed comic, i.e. humor, irony, satire, and sarcasm. Each of the principles for achieving the comic effect was illustrated by the examples from the original movie dialogue and the analysis of their dubbing and subtitling in Ukrainian.

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Diaspora This article looks at diaspora through the transformations of an established public service broadcaster, the BBC World Service, by considering some of the findings of the AHRC-funded Tuning In: Contact Zones at the BBC World Service, which is part of the Diasporas, Migration and Identities program. Tuning In has six themes, each of which focuses upon the role of the BBC WS: The Politics of Translation, Diasporic Nationhood, Religious Transnationalism, Sport across Diasporas, Migrating Music and Drama for Development. The World Service, which was until 2011 funded by the Foreign Office, was set up to cater for the British diaspora and had the specific remit of transmitting ideas about Britishness to its audiences overseas. Tuning In demonstrates interrelationships between the global and the local in the diasporic contact zone of the BBC World Service, which has provided a mediated home for the worldwide British diaspora since its inception in 1932. The local and the global have merged, elided, and separated at different times and in different spaces in the changing story of the BBC (Briggs). The BBC WS is both local and global with activities that present Britishness both at home and abroad. The service has, however, come a long way since its early days as the Empire Service. Audiences for the World Service’s 31 foreign language services, radio, television, and Internet facilities include substantive non-British/English-speaking constituencies, rendering it a contact zone for the exploration of ideas and political opportunities on a truly transnational scale. This heterogeneous body of exilic, refugee intellectuals, writers, and artists now operates alongside an ongoing expression of Britishness in all its diverse reconfiguration. This includes the residual voice of empire and its patriarchal paternalism, the embrace of more recent expressions of neoliberalism as well as traditional values of impartiality and objectivism and, in the case of the arts, elements of bohemianism and creative innovation. The World Service might have begun as a communication system for the British ex-pat diaspora, but its role has changed along with the changing relationship between Britain and its colonial past. In the terrain of sport, for example, cricket, the “game of empire,” has shifted from Britain to the Indian subcontinent (Guha) with the rise of “Twenty 20” and the Indian Premier League (IPL); summed up in Ashis Nandy’s claim that “cricket is an Indian game accidentally discovered by the English” (Nandy viii). English county cricket dominated the airways of the World Service well into the latter half of the twentieth century, but the audiences of the service have demanded a response to social and cultural change and the service has responded. Sport can thus be seen to have offered a democratic space in which new diasporic relations can be forged as well as one in which colonial and patriarchal values are maintained. The BBC WS today is part of a network through which non-British diasporic peoples can reconnect with their home countries via the service, as well as an online forum for debate across the globe. In many regions of the world, it continues to be the single most trusted source of information at times of crisis and disaster because of its traditions of impartiality and objectivity, even though (as noted in the article on Al-Jazeera in this special issue) this view is hotly contested. The principles of objectivity and impartiality are central to the BBC WS, which may seem paradoxical since it is funded by the Commonwealth and Foreign office, and its origins lie in empire and colonial discourse. Archive material researched by our project demonstrates the specifically ideological role of what was first called the Empire Service. The language of empire was deployed in this early programming, and there is an explicit expression of an ideological purpose (Hill). For example, at the Imperial Conference in 1930, the service was supported in terms of its political powers of “strengthening ties” between parts of the empire. This view comes from a speech by John Reith, the BBC’s first Director General, which was broadcast when the service opened. In this speech, broadcasting is identified as having come to involve a “connecting and co-ordinating link between the scattered parts of the British Empire” (Reith). Local British values are transmitted across the globe. Through the service, empire and nation are reinstated through the routine broadcasting of cyclical events, the importance of which Scannell and Cardiff describe as follows: Nothing so well illustrates the noiseless manner in which the BBC became perhaps the central agent of national culture as its cyclical role; the cyclical production year in year out, of an orderly, regular progression of festivities, rituals and celebrations—major and minor, civic and sacred—that mark the unfolding of the broadcast year. (278; italics in the original) State occasions and big moments, including those directly concerned with governance and affairs of state, and those which focused upon sport and religion, were a big part in these “noiseless” cycles, and became key elements in the making of Britishness across the globe. The BBC is “noiseless” because the timetable is assumed and taken for granted as not only what is but what should be. However, the BBC WS has been and has had to be responsive to major shifts in global and local—and, indeed, glocal—power geometries that have led to spatial transformations, notably in the reconfiguration of the service in the era of postcolonialism. Some of these massive changes have involved the large-scale movement of people and a concomitant rethinking of diaspora as a concept. Empire, like nation, operates as an “imagined community,” too big to be grasped by individuals (Anderson), as well as a material actuality. The dynamics of identification are rarely linear and there are inconsistencies and disruptions: even when the voice is officially that of empire, the practice of the World Service is much more diverse, nuanced, and dialogical. The BBC WS challenges boundaries through the connectivities of communication and through different ways of belonging and, similarly, through a problematisation of concepts like attachment and detachment; this is most notable in the way in which programming has adapted to new diasporic audiences and in the reworkings of spatiality in the shift from empire to diversity via multiculturalism. There are tensions between diaspora and multiculturalism that are apparent in a discussion of broadcasting and communication networks. Diaspora has been distinguished by mobility and hybridity (Clifford, Hall, Bhaba, Gilroy) and it has been argued that the adjectival use of diasporic offers more opportunity for fluidity and transformation (Clifford). The concept of diaspora, as it has been used to explain the fluidity and mobility of diasporic identifications, can challenge more stabilised, “classic” understandings of diaspora (Chivallon). A hybrid version of diaspora might sit uneasily with a strong sense of belonging and with the idea that the broadcast media offer a multicultural space in which each voice can be heard and a wide range of cultures are present. Tuning In engaged with ways of rethinking the BBC’s relationship to diaspora in the twenty-first century in a number of ways: for example, in the intersection of discursive regimes of representation; in the status of public service broadcasting; vis-à-vis the consequences of diverse diasporic audiences; through the role of cultural intermediaries such as journalists and writers; and via global economic and political materialities (Gillespie, Webb and Baumann). Tuning In thus provided a multi-themed and methodologically diverse exploration of how the BBC WS is itself a series of spaces which are constitutive of the transformation of diasporic identifications. Exploring the part played by the BBC WS in changing and continuing social flows and networks involves, first, reconfiguring what is understood by transnationalism, diaspora, and postcolonial relationalities: in particular, attending to how these transform as well as sometimes reinstate colonial and patriarchal discourses and practices, thus bringing together different dimensions of the local and the global. Tuning In ranges across different fields, embracing cultural, social, and political areas of experience as represented in broadcasting coverage. These fields illustrate the educative role of the BBC and the World Service that is also linked to its particular version of impartiality; just as The Archers was set up to provide information and guidance through a narrative of everyday life to rural communities and farmers after the Second World War, so the Afghan version plays an “edutainment” role (Skuse) where entertainment also serves an educational, public service information role. Indeed, the use of soap opera genre such as The Archers as a vehicle for humanitarian and health information has been very successful over the past decade, with the “edutainment” genre becoming a feature of the World Service’s broadcasting in places such as Rwanda, Somalia, Nigeria, India, Nepal, Burma, Afghanistan, and Cambodia. In a genre that has been promoted by the World Service Trust, the charitable arm of the BBC WS uses drama formats to build transnational production relationships with media professionals and to strengthen creative capacities to undertake behaviour change through communication work. Such programming, which is in the tradition of the BBC WS, draws upon the service’s expertise and exhibits both an ideological commitment to progressive social intervention and a paternalist approach drawing upon colonialist legacies. Nowadays, however, the BBC WS can be considered a diasporic contact zone, providing sites of transnational intra-diasporic contact as well as cross-cultural encounters, spaces for cross-diasporic creativity and representation, and a forum for cross-cultural dialogue and potentially cosmopolitan translations (Pratt, Clifford). These activities are, however, still marked by historically forged asymmetric power relations, notably of colonialism, imperialism, and globalisation, as well as still being dominated by hegemonic masculinity in many parts of the service, which thus represent sites of contestation, conflict, and transgression. Conversely, diasporic identities are themselves co-shaped by media representations (Sreberny). The diasporic contact zone is a relational space in which diasporic identities are made and remade and contested. Tuning In employed a diverse range of methods to analyse the part played by the BBC WS in changing and continuing social and cultural flows, networks, and reconfigurations of transnationalisms and diaspora, as well as reinstating colonial, patriarchal practices. The research deconstructed some assumptions and conditions of class-based elitism, colonialism, and patriarchy through a range of strategies. Texts are, of course, central to this work, with the BBC Archives at Caversham (near Reading) representing the starting point for many researchers. The archive is a rich source of material for researchers which carries a vast range of data including fragile memos written on scraps of paper: a very local source of global communications. Other textual material occupies the less locatable cyberspace, for example in the case of Have Your Say exchanges on the Web. People also featured in the project, through the media, in cyberspace, and physical encounters, all of which demonstrate the diverse modes of connection that have been established. Researchers worked with the BBC WS in a variety of ways, not only through interviews and ethnographic approaches, such as participant observation and witness seminars, but also through exchanges between the service, its practitioners, and the researchers (for example, through broadcasts where the project provided the content and the ideas and researchers have been part of programs that have gone out on the BBC WS (Goldblatt, Webb), bringing together people who work for the BBC and Tuning In researchers). On this point, it should be remembered that Bush House is, itself, a diasporic space which, from its geographical location in the Strand in London, has brought together diasporic people from around the globe to establish international communication networks, and has thus become the focus and locus of some of our research. What we have understood by the term “diasporic space” in this context includes both the materialities of architecture and cyberspace which is the site of digital diasporas (Anderssen) and, indeed, the virtual exchanges featured on “Have Your Say,” the online feedback site (Tuning In). Living the Glocal The BBC WS offers a mode of communication and a series of networks that are spatially located both in the UK, through the material presence of Bush House, and abroad, through the diasporic communities constituting contemporary audiences. The service may have been set up to provide news and entertainment for the British diaspora abroad, but the transformation of the UK into a multi-ethnic society “at home,” alongside its commitment to, and the servicing of, no less than 32 countries abroad, demonstrates a new mission and a new balance of power. Different diasporic communities, such as multi-ethnic Londoners, and local and British Muslims in the north of England, demonstrate the dynamics and ambivalences of what is meant by “diaspora” today. For example, the BBC and the WS play an ambiguous role in the lives of UK Muslim communities with Pakistani connections, where consumers of the international news can feel that the BBC is complicit in the conflation of Muslims with terrorists. Engaging Diaspora Audiences demonstrated the diversity of audience reception in a climate of marginalisation, often bordering on moral panic, and showed how diasporic audiences often use Al-Jazeera or Pakistani and Urdu channels, which are seen to take up more sympathetic political positions. It seems, however, that more egalitarian conversations are becoming possible through the channels of the WS. The participation of local people in the BBC WS global project is seen, for example, as in the popular “Witness Seminars” that have both a current focus and one that is projected into the future, as in the case of the “2012 Generation” (that is, the young people who come of age in 2012, the year of the London Olympics). The Witness Seminars demonstrate the recuperation of past political and social events such as “Bangladesh in 1971” (Tuning In), “The Cold War seminar” (Tuning In) and “Diasporic Nationhood” (the cultural movements reiterated and recovered in the “Literary Lives” project (Gillespie, Baumann and Zinik). Indeed, the WS’s current focus on the “2012 Generation,” including an event in which 27 young people (each of whom speaks one of the WS languages) were invited to an open day at Bush House in 2009, vividly illustrates how things have changed. Whereas in 1948 (the last occasion when the Olympic Games were held in London), the world came to London, it is arguable that, in 2012, in contemporary multi-ethnic Britain, the world is already here (Webb). This enterprise has the advantage of giving voice to the present rather than filtering the present through the legacies of colonialism that remain a problem for the Witness Seminars more generally. The democratising possibilities of sport, as well as the restrictions of its globalising elements, are well represented by Tuning In (Woodward). Sport has, of course become more globalised, especially through the development of Internet and satellite technologies (Giulianotti) but it retains powerful local affiliations and identifications. At all levels and in diverse places, there are strong attachments to local and national teams that are constitutive of communities, including diasporic and multi-ethnic communities. Sport is both typical and distinctive of the BBC World Service; something that is part of a wider picture but also an area of experience with a life of its own. Our “Sport across Diasporas” project has thus explored some of the routes the World Service has travelled in its engagement with sport in order to provide some understanding of the legacy of empire and patriarchy, as well as engaging with the multiplicities of change in the reconstruction of Britishness. Here, it is important to recognise that what began as “BBC Sport” evolved into “World Service Sport.” Coverage of the world’s biggest sporting events was established through the 1930s to the 1960s in the development of the BBC WS. However, it is not only the global dimensions of sporting events that have been assumed; so too are national identifications. There is no question that the superiority of British/English sport is naturalised through its dominance of the BBC WS airways, but the possibilities of reinterpretation and re-accommodation have also been made possible. There has, indeed, been a changing place of sport in the BBC WS, which can only be understood with reference to wider changes in the relationship between broadcasting and sport, and demonstrates the powerful synchronies between social, political, technological, economic, and cultural factors, notably those that make up the media–sport–commerce nexus that drives so much of the trajectory of contemporary sport. Diasporic audiences shape the schedule as much as what is broadcast. There is no single voice of the BBC in sport. The BBC archive demonstrates a variety of narratives through the development and transformation of the World Service’s sports broadcasting. There are, however, silences: notably those involving women. Sport is still a patriarchal field. However, the imperial genealogies of sport are inextricably entwined with the social, political, and cultural changes taking place in the wider world. There is no detectable linear narrative but rather a series of tensions and contradictions that are reflected and reconfigured in the texts in which deliberations are made. In sport broadcasting, the relationship of the BBC WS with its listeners is, in many instances, genuinely dialogic: for example, through “Have Your Say” websites and internet forums, and some of the actors in these dialogic exchanges are the broadcasters themselves. The history of the BBC and the World Service is one which manifests a degree of autonomy and some spontaneity on the part of journalists and broadcasters. For example, in the case of the BBC WS African sports program, Fast Track (2009), many of the broadcasters interviewed report being able to cover material not technically within their brief; news journalists are able to engage with sporting events and sports journalists have covered social and political news (Woodward). Sometimes this is a matter of taking the initiative or simply of being in the right place at the right time, although this affords an agency to journalists which is increasingly unlikely in the twenty-first century. The Politics of Translation: Words and Music The World Service has played a key role as a cultural broker in the political arena through what could be construed as “educational broadcasting” via the wider terrain of the arts: for example, literature, drama, poetry, and music. Over the years, Bush House has been a home-from-home for poets: internationalists, translators from classical and modern languages, and bohemians; a constituency that, for all its cosmopolitanism, was predominantly white and male in the early days. For example, in the 1930s and 1940s, Louis MacNeice was commissioning editor and surrounded by a friendship network of salaried poets, such as W. H. Auden, Dylan Thomas, C. Day Lewis, and Stephen Spender, who wrote and performed their work for the WS. The foreign language departments of the BBC WS, meanwhile, hired émigrés and exiles from their countries’ educated elites to do similar work. The biannual, book-format journal Modern Poetry in Translation (MPT), which was founded in 1965 by Daniel Weissbort and Ted Hughes, included a dedication in Weissbort’s final issue (MPT 22, 2003) to “Poets at Bush House.” This volume amounts to a celebration of the BBC WS and its creative culture, which extended beyond the confines of broadcasting spaces. The reminiscences in “Poets at Bush House” suggest an institutional culture of informal connections and a fluidity of local exchanges that is resonant of the fluidity of the flows and networks of diaspora (Cheesman). Music, too, has distinctive characteristics that mark out this terrain on the broadcast schedule and in the culture of the BBC WS. Music is differentiated from language-centred genres, making it a particularly powerful medium of cross-cultural exchange. Music is portable and yet is marked by a cultural rootedness that may impede translation and interpretation. Music also carries ambiguities as a marker of status across borders, and it combines aesthetic intensity and diffuseness. The Migrating Music project demonstrated BBC WS mediation of music and identity flows (Toynbee). In the production and scheduling notes, issues of migration and diaspora are often addressed directly in the programming of music, while the movement of peoples is a leitmotif in all programs in which music is played and discussed. Music genres are mobile, diasporic, and can be constitutive of Paul Gilroy’s “Black Atlantic” (Gilroy), which foregrounds the itinerary of West African music to the Caribbean via the Middle Passage, cross-fertilising with European traditions in the Americas to produce blues and other hybrid forms, and the journey of these forms to Europe. The Migrating Music project focused upon the role of the BBC WS as narrator of the Black Atlantic story and of South Asian cross-over music, from bhangra to filmi, which can be situated among the South Asian diaspora in east and south Africa as well as the Caribbean where they now interact with reggae, calypso, Rapso, and Popso. The transversal flows of music and lyrics encompasses the lived experience of the different diasporas that are accommodated in the BBC WS schedules: for example, they keep alive the connection between the Irish “at home” and in the diaspora through programs featuring traditional music, further demonstrating the interconnections between local and global attachments as well as points of disconnection and contradiction. Textual analysis—including discourse analysis of presenters’ speech, program trailers and dialogue and the BBC’s own construction of “world music”—has revealed that the BBC WS itself performs a constitutive role in keeping alive these traditions. Music, too, has a range of emotional affects which are manifest in the semiotic analyses that have been conducted of recordings and performances. Further, the creative personnel who are involved in music programming, including musicians, play their own role in this ongoing process of musical migration. Once again, the networks of people involved as practitioners become central to the processes and systems through which diasporic audiences are re-produced and engaged. Conclusion The BBC WS can claim to be a global and local cultural intermediary not only because the service was set up to engage with the British diaspora in an international context but because the service, today, is demonstrably a voice that is continually negotiating multi-ethnic audiences both in the UK and across the world. At best, the World Service is a dynamic facilitator of conversations within and across diasporas: ideas are relocated, translated, and travel in different directions. The “local” of a British broadcasting service, established to promote British values across the globe, has been transformed, both through its engagements with an increasingly diverse set of diasporic audiences and through the transformations in how diasporas themselves self-define and operate. On the BBC WS, demographic, social, and cultural changes mean that the global is now to be found in the local of the UK and any simplistic separation of local and global is no longer tenable. The educative role once adopted by the BBC, and then the World Service, nevertheless still persists in other contexts (“from Ambridge to Afghanistan”), and clearly the WS still treads a dangerous path between the paternalism and patriarchy of its colonial past and its responsiveness to change. In spite of competition from television, satellite, and Internet technologies which challenge the BBC’s former hegemony, the BBC World Service continues to be a dynamic space for (re)creating and (re)instating diasporic audiences: audiences, texts, and broadcasters intersect with social, economic, political, and cultural forces. The monologic “voice of empire” has been countered and translated into the language of diversity and while, at times, the relationship between continuity and change may be seen to exist in awkward tension, it is clear that the Corporation is adapting to the needs of its twenty-first century audience. ReferencesAnderson, Benedict. Imagined Communities, Reflections of the Origin and Spread of Nationalism. London: Verso, 1983. Anderssen, Matilda. “Digital Diasporas.” 2010. 30 Nov. 2010 ‹http://www8.open.ac.uk/researchprojects/diasporas/cross-research/digital-diasporas›. Bhabha, Homi. The Location of Culture. London: Routledge, 1994. Briggs, Asa. 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