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Buckingham, John C. III. "Passio Sancti Clementis| A New Critical Edition with English Translation." Thesis, California State University, Long Beach, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10784504.
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Ever since an influential study conducted by Pio Franchi de' Cavalieri in the early twentieth century, the Greek Martyrdom of Clement text has been acknowledged as a translation of the original Latin Passio Sancti Clementis text. Yet despite this discovery, very little work has been done to advance the frontier of knowledge on the Latin text itself over the last one hundred years. This work seeks to correct this oversight.
This work revisits the last Latin critical edition of the Passio text published by F. Diekamp in 1913, two years prior to Cavalieri's study. Given Diekamp's preferential treatment to the Greek Martyrdom as the original, this paper collates additional manuscript witnesses against Diekamp's Passio text, offers some conjectural textual emendations, postulates a stemma diagram of the Latin tradition, and provides an English translation to the improved text.
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Bailey, Ryan. "The Confession of Cyprian of Antioch: introduction, text, and translation." Thesis, McGill University, 2009. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=95599.
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The first-person narrative of the Confession of Cyprian of Antioch, one of three principal witnesses to the fourth-century hagiographical romance of the pagan magician turned Christian bishop and martyr, has remained a largely unexploited resource for the study of late-antique Religionsgeschichte. The vivid details ofCyprian's occult curriculum vitae and public confession before the Christian audience of Antioch have languished in virtual obscurity due to the lack of a modern critical edition. This thesis offers a critical edition of the complete text of the Greek version, newly restored using previously unedited manuscript material.The introduction provides an overview of critical scholarship on the Confession, an examination of its sources and reception history, and an assessment of the manuscript evidence. The Greek text is accompanied by an English translation and explanatory notes.Le récit à la première personne de la Confession de Cyprien d'Antioche, qui représente l'un des trois principaux témoins d'un roman hagiographique portant sur la vie de ce magicien païen du IVe siècle, devenu évêque chrétien etmartyr, demeure une ressource en grande partie inexploitée pour l'étude de la Religionsgeschichte de l'Antiquité tardive. Sans édition critique moderne, les détails saisissants du curriculum vitae occulte de Cyprien d'Antioche et sa confession publique devant l'auditoire chrétien d'Antioche sont demeurés pratiquement inconnus. Cette thèse propose une édition critique complète de la version grecque du texte, nouvellement restaurée grâce à l'utilisation de matériel scripturaire jusqu'ici inédit. L'introduction présente un survol de l'étude critique de la Confession, une analyse de ses sources et de l'histoire de la réception, de même qu'une évaluation critique des manuscrits. Le texte grec est accompagnée d'une traduction anglaise et de notes explicatives.
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Silva, Francisco. "Mathers' translation of the Clavicula Salomonis : the relationship between translator, text and transmission of a "religious text"." Thesis, University of Manchester, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.501976.
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Elgindy, A. "Translation and the construction of the religious other : a sociological approach to English translations of Islamic political discourse." Thesis, University of Salford, 2013. http://usir.salford.ac.uk/29454/.
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Translations of texts associated with the phenomenon known as ‘political Islam’ into English remain largely unexplored. The main objective of the current thesis is to develop a sociological model for the study of translations of Islamic political discourse, based on the work of Pierre Bourdieu. The basic assumptions of Bourdieu's sociological theory are adapted to formulate a methodology for the study of translations of Hassan al-Banna’s Towards the Light, and Sayyid Qutb’s Social Justice in Islam into English. The thesis discusses in detail Bourdieu's sociology of cultural production, its intellectual foundations, theoretical tools, and methodological relevance to both translation in general, and translation of Islamic discourse in particular. The research hypothesizes a field of activity which could be called ‘the field of translating political Islam’ in the Anglo-American culture. The dynamics of this field and its structure are premised on the notion of struggle over specific forms of capital between producers and co-producers of translation in this context. Bourdieu’s key concepts of field, habitus, capital, and doxa, are used to both describe and interpret the activity in this field. They are also used to provide a sociological insight into the production and consumption of translation, as well as the translatorial agency within this field.
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Sesanti, Andiswa Theodora. "Translating the Arabic Qur’an into isiXhosa." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/80138.
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Thesis (MPhil)--Stellenbosch University, 2013.ENGLISH ABSTRACT: This study investigates the feasibility of translating the Arabic Qur’an into isiXhosa. The Qur’an has not yet been translated into isiXhosa and Xhosa-speaking Muslims who are unable to read and understand Arabic are facing a void in practising their faith. Xhosa-speaking Muslims also pray in a language that they do not understand and this robs them of close contact with the Almighty and as a result, the number of Muslims who speak isiXhosa does not increase. Through literature reviews and interviews it has been found that there is a great need for Muslims, who are target language speakers, to be able to communicate with Allah in their mother tongue, isiXhosa. Furthermore the study indicated that isiXhosa-speaking Muslims who, years ago, have converted to Islam are still struggling with the Arabic language. This study also investigates the view that the Arabic Qur’an cannot be translated into other languages because the Qur’an is the word of God delivered in Arabic to Prophet Muhammad (PBUH). This view is not based upon the assumption that an Arabic Qur’an is untranslatable, but rather on the views of some Arabic scholars. There are also fears that meaning will be lost when the Qur’an is translated. However, the study showed that when translating the Qur’an, one is not seeking to translate only the meaning but also the message of the Qur’an. A conclusion was reached that all human beings, thus all nations and languages, are created by Allah. Therefore, it is acceptable for human beings to communicate and listen to Allah’s message in their own language. This study suggests that culture and language are inseparable and that both must be taken into consideration when translating. The Qur’an has already been translated into other languages and the translations are used without any problems, for example into English and KiSwahili. The Qur’an is available in other African languages as well. Therefore, this study suggests that the Qur’an can be translated into isiXhosa. The linguistic challenges can be addressed in the target language by a body consisting of translators of laypersons, translation experts and linguists specialising in both Xhosa and Arabic. However, the study shows that the title of the Xhosa Qur’an should indicate that the Qur’an is a translated text.
AFRIKAANSE OPSOMMING: Die studie ondersoek die vertaling van die Arabiese Koran na Xhosa. Die Koran is nie tans in Xhosa beskikbaar nie en Xhosa-sprekende Moslems wat nie Arabies magtig is nie, ervaar dit as ’n struikelblok in die beoefening van hul geloof. Xhosa-sprekende Moslems bid ook in Arabies, selfs al verstaan hulle nie die taal nie. Dit beroof hulle van noue kontak met die Almagtige en veroorsaak dat die Moslem-geloof nie by Xhosa-sprekers in townships inslag vind nie. Aan die hand van ’n literatuurstudie en onderhoude is bevind dat daar ’n groot behoefte onder Xhosa-sprekende Moslems is om in hul moedertaal met Allah te kommunikeer. Die studie het ook getoon dat Xhosa-sprekende Moslems wat hulle reeds jare gelede tot die Islam bekeer het, steeds met die Arabiese taal worstel. Die studie ondersoek ook die siening dat die Koran nie vertaal mag word nie, omdat die Woord van God in Arabies aan die profeet Mohammed (mag vrede oor hom heers) geopenbaar is. Dié siening berus nie op die aanname dat die Koran onvertaalbaar is nie, maar eerder op die uitsprake van Arabiese geleerdes. Daar word ook gevrees dat die Koran se betekenis verlore sal gaan tydens die vertaalproses. Die studie toon egter dat die vertaling van die Koran sal fokus op die oordrag van die boodskap en nie net die betekenis van woorde nie. Die gevolgtrekking van die ondersoek is dat alle mense, en dus alle volke en tale, deur Allah geskep is. Dit is dus aanvaarbaar vir mense om Allah se boodskap in hul eie taal te kommunikeer en aan te hoor. Die studie kom tot die gevolgtrekking dat taal en kultuur onskeidbaar is en dat albei in ag geneem moet word tydens die vertaalproses. Die Koran is reeds in ander tale vertaal en word sonder enige probleme gebruik, byvoorbeeld in Engels en Swahili. Die Koran is ook in ander Afrika-tale beskikbaar. Die studie bevind dus dat die Koran ook in Xhosa vertaal kan word. Die taalkundige uitdagings kan in die doeltaal hanteer word deur ’n vertaalspan wat bestaan uit leke, opgeleide vertalers en taalkundiges wat spesialiseer in Xhosa en Arabies. Die studie toon egter dat die titel van die Xhosa Koran moet aandui dat dit ’n vertaalde teks is.
I-ABSTRAKTHI: Olu phando luphande ukuba nako kokuguqulelwa esiXhoseni kweKurani yesi-Arabhu. Uphando lubangelwe kukuba kungekho Kurani iguqulelwe esiXhoseni okwangoku kwaye kuqwalaseleke ukuba aMaslamsi athetha isiXhosa, angayiqondiyo nangaluvayo ulwimi lwesi-Arabhu, nokuba afundile okanye awafundanga, ajongene nomngeni wokuba nokungoneliseki kwinkolo yabo. Inyaniso yokuba kufuneka athandaze ngolwimi angaluqondiyo, ibenza bangakwazi ukufikelela kuQamata kwaye ngenxa yoko, inani laMaslamsi alandi kwiilokishi apho aMaslamsi athetha isiXhosa. Uphando, ngokuphonononga iincwadi nangokubamba udliwano-ndlebe, lufumanise ukuba kukhona isikhalo esikhulu esisuka kuMaslamsi athetha ulwimi okujoliswe kulo ukuze akwazi ukunxibelelana noQamata ngolwimi aluqonda ngcono, olusisiXhosa. Uphando lubonise ukuba aMaslamsi athetha isiXhosa awaguqukelanga kwinkolo ye-Islamu kutsha nje kwaye umzabalazo wolwimi kudala uqhubeka. Uphando luxoxe ngoluvo lokuba iKurani yolwimi lwesi-Arabhu ayinakuze iguqulelwe kwezinye iilwimi njengoko iKurani ililizwi likaQamata eladluliswa ngolwimi lwesi-Arabhu kuMprofeti uMuhammada (uxolo malube naye). Uphando lungqine ukuba uluvo lokuba iKurani yolwimi lwesi-Arabhu ayinakuguqulelwa kwezinye iilwimi alusekelwanga ekungaguqulweni kombhalo kodwa kwizimvo zezifundiswa zama-Arabhu. Uphando kananjalo luxoxe ngomba wokuba uloyiko lokuguqulela iKurani yolwimi lwesi-Arabhu kwezinye iilwimi lubangelwa yinyaniso yokuba xa kuguqulelwa, kuye kubekho ukulahleka nokulahlekwa kwentsingiselo pha naphaya. Uphando slubonise ukuba xa kuguqulelwa iKurani, ubani akasobe efuna ukuguqulela intsingiselo kodwa umyalezo weKurani. Uphando lufikelele kwisigqibo sokuba abantu bazizidalwa zikaQamata kwaye badalwe bazizizwe ngezizwe nokuba bathethe iilwimi ngeelwimi. Ngoko ke, kwamkelekile ukuba abantu banxibelelane ze bamamele umyalelo kaQamata kulwimi olulolwabo. Uphando lufikelela esigqibeni sokuba inkcubeko nolwimi azohlukani kwaye ngexesha lokuguqulela, zombini (inkcubeko nolwimi) kufuneka zibe ziyaqwalaselwa. Uphando lubonise ukuba iKurani yaguqulelwa kwezinye iilwimi kwaye iinguqulelo zisetyenziswa ngaphandle kwengxaki. Imizekelo yeenguqulelo ziiKurani kwisiNgesi nakwisiSwahili. Uphando lubonise kananjalo ukuba zikhona ezinye iinguqulelo zeKurani kwiilwimi zase-Afrika. Ngoko ke, uphando lufikelele kwisigqibo sokuba iKurani ingaguqulelwa kulwmi lwesiXhosa kwaye nayiphina imingeni yenzululwazi yolwimi engathi ivele ingasonjululwa kulwimi ekujoliswe kulo luphando, ukuba kunokuthi umntu ongathi aguqulele ingabi nguye nawuphi na umntu ontetho isisiXhosa owazi ulwimi lwesi-Arabhu kwaye eliSlamsi, koko ibe yibhodi yokuguqulela eya kuthi ibe nabantu abohlukeneyo ngokwamanqanaba abo, ukusuka kulowo ungafundanga, iincutshe zokuguqulela, iingcali zolwimi kwiilwimi zombini. Nangona kunjalo, kuphando kuye kwaqwalaselwa ukuba iKurani eguqulelweyo ayinakubizwa ngokuba yiKurani kodwa mayibizwe ngegama elibonisa nelicebisa ukuba umbhalo lowo yinguqulelo.
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Middleton, D. F. "A critical edition of the Midrash Aleph Beth with an English translation, commentary and introduction." Thesis, University of Edinburgh, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.234105.
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Midrash Aleph Beth belongs to the post-Talmudic collection of Jewish midrashim. Its structure and subject matter are centred on the Hebrew alphabet which provides sequential pairs of letters for the theme of ea.ch chapter. In the first part, the Midrash progresses from the first letter of the alphabet to the last, and its subject is the story of the universe from its creation to its destruction at the end of time. In the second and third parts, using different combinations of the alphabet, the ·:;tory is told of t he judgment and annihilation of all God's enemies in the heavens and on the earth. In the final part, a fourth combination of the alphabet is introduced to describe life in the world to Come for' the righteous remnant of Israel. In this Midrash we encounter' ideas and beliefs that can be found in similar or parallel form scattered throughout Jewish midrashic literature. It is an extremely useful text in that most Jewish thought from the first millennium of the common era concerning cosmology and eschatology is here collected together in one work. In presenting an orthodoxy account of Jewish thought on these subjects, heterodoxy ideas, questioning for example1 the supremacy of God and his role as sale creator of the universe, are included to be proved erroneous. Hence the Midrash is in effect a significant depository of both Jewish heterodoxy and orthodoxy.An edition 0f Midrash ,Aleph Beth , based on the one extant manuscript was published by S. A. Wertheimer" and subsequently reprinted with minor emendations by A. J. Wertheimer, but it has not hitherto been translated into any modern language. These edition"5 are highly inaccurate with m":3.ny differences from the manuscript, some of which seem to be deliberate alterations for dogma tic reasons. It is shown in this thesis to have no value as a basis for" scholarly study. The thesis present s a. critical edition of the text (making use of, but not relying on the previous editions), accompanied by an English translation. An introduction and commentary attempt to explain the contents of the Midrash and place it in its textual and historical context, taking into account the most recent debates concerning the nature and function of Jewish midrash.
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Lapytė, Indrė. "Religious terms and biblical quotations in Charlotte Bronte's novel 'Jane Eyre' and their semantics-based Lithuanian translation." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2008. http://vddb.library.lt/obj/LT-eLABa-0001:E.02~2008~D_20080805_135515-31154.
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The aim of this paper is to investigate the translation of the religious terms and biblical quotations at semantics-based methods from English into Lithuanian in Charlotte Bronte’s novel Jane Eyre. In this paper, different translation equivalences, such as formal and dynamic, suggested by E. A. Nida (2001) are used for the discussion of the source text (ST) and target text (TT) items that are found in the original and the translated version. The formal equivalence translation is chosen in order to render the ST as faithully as possible not only in its content but also in its form including grammatical units, consistency in word usage, meanings in terms of the source context. Speaking about the dynamic equivalence, the translators seek to translate the meaning of the original religious terms and biblical quotations in such a way that the TL wording will cause the same impact on the TT audience as the original wording did upon the ST audience. Moreover, referential (denotative) and connotative meanings which represent the meanings of each religious word in the TT and show how the meanings of words in the TT are related, are also considered. To conclude, the comparison of the biblical quotes in the novel Jane Eyre and the translated versions of the same quotations in Lithuanian Bibles which were translated from original languages by different Lithuanian translators (Šventasis Raštas, arba Biblija translated by A. Rubšys, Č. Kavaliauskas in 2005, and Šventasis Raštas translated... [to full text]Magistrinio darbo „Religiniai Terminai ir Biblijos Citatos Charlotte’s Bronte’s romane Džeinė Eir ir jų semantika paremtas lietuviškas vertimas“ tikslas - ištirti religinių terminų ir Biblijos citatų semantika paremtą vertimą. Darbe yra taikomi skirtingi vertimo ekvivalentai – formalus ir dinaminis. Vertimas, paremtas formaliu ekvivalentu, yra artimas originalui, tuo tarpu dinaminiu ekvivalentu paremtas vertimas atskleidžia teksto esmę, ir tai nėra pažodinis vertimas. Be to, magistriniame darbe yra aptariamos denotacinės ir konotacinės religinių terminų reikšmės. Taip pat yra palyginamas Charlotte’s Bronte’s romane Džeinė Eir esančių Biblijos citatų vertimas su citatomis, paimtomis iš dviejų lietuviškų Biblijų, kurias iš originalo kalbų išvertė A. Rubšys, Č. Kavaliauskas (2005) ir K. Burbulys (1996).
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Murrell, William Stephen Jr. "Dragomans and Crusaders| The Role of Translators and Translation in the Medieval Eastern Mediterranean, 1098-1291." Thesis, Vanderbilt University, 2019. http://pqdtopen.proquest.com/#viewpdf?dispub=13877289.
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Ren, Yuan. "Maṇicūḍāvadāna : the annotated translation and a study of the religious significance of two versions of the Sanskrit Buddhist story /." *McMaster only, 1998.
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Rozenski, Steven Peter. "Henry Suso and Richard Rolle: Devotional Mobility and Translation in Late-Medieval England and Germany." Thesis, Harvard University, 2012. http://dissertations.umi.com/gsas.harvard:10520.
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Henry Suso (c. 1295-1366) and Richard Rolle (c. 1300-1349) were two of the most popular authors in late-medieval England and Germany: their Latin works survive in hundreds of manuscripts owned by both lay and religious readers across Europe. Authority and exemplarity are central to their works, both writers present themselves as eponymous characters in their works, creating "pseudo-autobiographies" which offer their author-characters to the reader as ideal exemplars for imitation. Also central to their authorial strategy is their attention to feminine aspects of both divinity and audience; both imagine themselves as brides of Christ even as they pledge their devotion to Wisdom, a (female) combination of the Old Testament Goddess and Christ incarnate. The imagery of courtly love is employed both as an enticement for readers and as a natural extension of their internalization of the allegorical interpretation of the Song of Songs; their claims to bear the name of Jesus on their heart lead to iconographic crossover in representations of Rolle in English manuscripts. Music and aurality are repeatedly employed as a fundamental aspect of their descriptions of mystical experience. Suso was read widely in late-medieval England, both in Latin and in English translation; as his popularity grew, so too did his influence on English literature and theology. The chapters of the Horologium Sapientiae on the Eucharist and the art of dying well proved especially popular. Two Carthusians, Nicholas Love and the author of the Speculum Devotorum, for instance, both drew on Suso's treatment of the Eucharist in reinforcing orthodox beliefs surrounding the sacrament of the altar – yet a recently-discovered independent translation of the same text is found in a manuscript otherwise containing Lollard tracts. Suso's liturgy in honor of Eternal Wisdom proved his most popular and enduring contribution to English literature: it entered Sarum Use Books of Hours by the end of the fifteenth century and was printed in English translation towards the end of the sixteenth.
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Hackenburg, Clint R. "An Arabic-to-English Translation of the Religious Debate between the Nestorian Patriarch Timothy I and the 'Abbāsid Caliph al-Mahdī." The Ohio State University, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=osu1245399770.
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Cropper, Elisabeth Joan. "Heirs of the Body and Heirs of the Mind: Greek Education and Religious Agency in the English Reformation." DigitalCommons@USU, 2019. https://digitalcommons.usu.edu/etd/7613.
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This thesis studies elite men and women’s uses of Greek classical and early Christian texts in order to provide a more nuanced view of the relationship between knowledge of Greek language and the religious controversy between Catholics and Protestants in the English Reformation from 1516 to 1558. It addresses some of the misconceptions of Greek and its connection to Protestant heresy during the Reformation, while also explaining the ways that men and women used Greek in developing and maintaining individual religious identities in sixteenth century England.
This research illuminates the ways that Greek literature, reborn in Early Modern European society, influenced Protestant and Catholic educated men and women as they sought to exhibit dignity in the face of religious persecution.
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Ren, Yuan. "Manic¢ud¢avad¢ana, the annotated translation and a study of the religious significance of two versions of the Sanskrit Buddhist story." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0022/NQ51009.pdf.
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Tribe, Anthony Henry Fead. "The names of wisdom : a critical edition and annotated translation of chapters 1-5 of Vilasavajra's commentary on the Namasamgiti, with introduction and textual notes." Thesis, University of Oxford, 1994. http://ora.ox.ac.uk/objects/uuid:29da9a3b-ab9a-4cb4-afea-dd3160be3d3f.
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The Nāmamantrārthāvalokinī ('An Explanation of the Meaning of the Namemantras') is an early, and major, commentary on the Nāmasaṃgīti ('The Chanting of Names'). Written by the eighth century Indian ācārya Vilāsavajra, it survives in the original Sanskrit and in Tibetan translation. The Nāmasamgīti enumerates the 'Names' of Mañjuśrī, the Mahayana figure embodying wisdom, and it exerted a strong influence on liturgy, ritual and meditation in the later phase of Buddhism in India (750-1200 CE). Vilāsavajra's commentary is written from a Yogācāra perspective and interprets the 'Names' within an elaborate ritual framework which consists in a maṇḍala that has Mañjuśrī as its central deity. The central part of the thesis comprises a critical edition and annotated translation of the Sanskrit text of the first five chapters of Vilāsavajra's commentary, approximately a quarter of the whole. The critical edition is based on eight Nepalese manuscripts for which a stemma codicum is established. Two blockprint editions of the Tibetan translation are consulted at cruces in the Sanskrit. Their readings, treated as those of any other witness, are incorporated into the apparatus as appropriate. The edition is followed by textual notes. Introductory material is divided into two parts. Matters relating to the Sanskrit and Tibetan materials are discussed in a section placed before the edition. These include a description of the manuscripts, discussion of the method of editing, establishment of the stemma codicum and an assessment of the Tibetan translation. An introduction to the contents precedes the translation and is primarily concerned with an outline of the ritual structure of the commentary, giving particular attention to chapters 1-5. Evidence concerning the life and date of Vilāsavajra is considered, suggesting he should be placed in the latter part of the eighth century. Assessing the work's significance for the study of Buddhism, 1 suggest that it is of historical importance in that it throws light on the process by which Tantric methods were being related to soteriology in this period; and that it contains material, especially in the sādhana of chapter 4, that contributes to an understanding of the development of Tantric forms of Buddhist meditation. The work is also the only known instance of a commentary of a Yogatantra type that survives in Sanskrit.
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Hodder, Mike. "Petrarch in English : political, cultural and religious filters in the translation of the 'Rerum vulgarium fragmenta' and 'Triumphi' from Geoffrey Chaucer to J.M. Synge." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:49cdf913-cd2a-48c6-bf1e-533052018285.
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This thesis is concerned with one key aspect of the reception of the vernacular poetry of Francesco Petrarca (Petrarch), namely translations and imitations of the Rerum vulgarium fragmenta (Rvf) and Triumphi in English. It aims to provide a more comprehensive survey of the vernacular Petrarch’s legacy to English literature than is currently available, with a particular focus on some hitherto critically neglected texts and authors. It also seeks to ascertain to what degree the socio-historical phenomena of religion, politics, and culture have influenced the translations and imitations in question. The approach has been both chronological and comparative. This strategy will demonstrate with greater clarity the monumental effect of the Elizabethan Reformation on the English reception of Petrarch. It proposes a solution to the problem of the long gap between Geoffrey Chaucer’s re-writing of Rvf 132 and the imitations of Wyatt and Surrey framed in the context of Chaucer’s sophisticated imitative strategy (Chapter I). A fresh reading of Sir Philip Sidney’s Astrophil and Stella is offered which highlights the author’s misgivings about the dangers of textual misinterpretation, a concern he shared with Petrarch (Chapter II). The analysis of Edmund Spenser’s Amoretti and Epithalamion in the same chapter reveals a hitherto undetected Ovidian subtext to Petrarch’s Rvf 190. Chapter III deals with two English versions of the Triumphi: I propose a date for Lord Morley’s translation which suggests it may be the first post- Chaucerian English engagement with Petrarch; new evidence is brought to light which identifies the edition of Petrarch used by William Fowler as the source text for his Triumphs of Petrarcke. The fourth chapter constitutes the most extensive investigation to date of J. M. Synge’s engagement with the Rvf, and deals with the question of translation as subversion. On the theoretical front, it demonstrates how Synge’s use of “folk-speech” challenges Venuti’s binary foreignising/domesticating system of translation categorisation.
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Fujimoto, Juliana. "Guerra e antropofagia em Jean de Léry e Claude D\'Abbeville: dos fragmentos míticos ao código compartilhado." Universidade de São Paulo, 2008. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-08072008-150022/.
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Os fragmentos míticos tupinambá sobre a origem da guerra presentes nas obras de Jean de Léry e de Claude d\'Abbeville constituem fontes privilegiadas para analisarmos tanto a tradução européia da alteridade indígena, a partir do enfoque naqueles que foram classificados dentre os piores costumes indígenas - a guerra e a antropofagia -; quanto uma possível re-fundação nativa da guerra e da antropofagia a partir das novidades conhecidas desde o encontro com a alteridade européia. Isso porque esses registros contêm elementos do cristianismo professado pelos europeus com os quais os nativos tiveram contato, assim como elementos da leitura tupinambá, em termos míticos, da alteridade européia. Nesse sentido, essas narrativas podem ser compreendidas também como códigos construídos e compartilhados por europeus e indígenas desde o encontro entre essas populações. No contexto estudado é a linguagem da religião cristã que constitui o principal instrumento de mediação na comunicação entre europeus (sobretudo, os missionários) e indígenas e de tradução da alteridade americana para a cultura européia. Dessa forma, nesse trabalho, tentaremos analisar os registros de Léry e de d\'Abbeville sobre o início das guerras inter-tribais, tendo em vista o fato destes constituírem uma tradução da guerra e da antropofagia indígena para o público europeu, assim como um possível código construído e compartilhado entre indígenas e europeus, no contexto das relações entre franceses e indígenas (Léry) e no contexto da relação entre indígenas e missionários jesuítas (d\'Abbeville).The tupinambá\'s mythic fragments about the origin of the war related by Jean de Léry and Claude d\'Abbeville are good fonts to we analyze so the translation of the Indian, based upon approach in those that were classified between the worst Indian customs - the war and the anthropophagy - ; as a possible re-foundation of these customs, based upon the news which Indians knew since their fist encounter with the European. These registers have elements of the Christianism professed for the Europeans that Indians knew, as elements of the Indian read, in mythic terms, of the other European. In this sense, these narratives can be understood too as a code constructed and shared for Europeans and Indians since the encounter between these people. In this study, the Christian religion language is the main mediation instrument of the communication between Europeans (above all missionaries) and Indians, and the main translation\'s instrument of the American difference for the European culture. Therefore, in this study, we will try to analyze the Lery\'s and the d\'Abbeville\'s texts about the origin of the war, considering the fact that theses texts are a translation of the war and of the anthropophagy to the European public, and considering too that these are a possible code shared between Indians and Europeans, into the context of the relationship among Frenchs and Indians (Léry) and into the context of the relationship among Jesuits missionaries and Indians (d\'Abbeville).
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Haase, Donald. "Self-Referential Features in Sacred Texts." FIU Digital Commons, 2018. https://digitalcommons.fiu.edu/etd/3726.
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This thesis examines a specific type of instance that bridges the divide between seeing sacred texts as merely vehicles for content and as objects themselves: self-reference. Doing so yielded a heuristic system of categories of self-reference in sacred texts based on the way the text self-describes: Inlibration, Necessity, and Untranslatability.
I provide examples of these self-referential features as found in various sacred texts: the Vedas, Āgamas, Papyrus of Ani, Torah, Quran, Sri Guru Granth Sahib, and the Book of Mormon. I then examine how different theories of sacredness interact with them. What do Durkheim, Otto, Freud, or Levinas say about these? How are their theories changed when confronted with sacred texts as objects as well as containers for content? I conclude by asserting that these self-referential features can be seen as ‘self-sacralizing’ in that they: match understandings of sacredness, speak for themselves, and do not occur in mundane texts.
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Dulley, Iracema Hilario. "Do culto aos ancestrais ao cristianismo e vice-versa : vislumbres da pratica da comunicação nas missões espiritanas do Planalto Central Angolano." [s.n.], 2008. http://repositorio.unicamp.br/jspui/handle/REPOSIP/279150.
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Orientador: Osmar Ribeiro ThomazDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
Made available in DSpace on 2018-08-11T01:18:58Z (GMT). No. of bitstreams: 1 Dulley_IracemaHilario_M.pdf: 1241388 bytes, checksum: fa731b2e58fcfa35e8359f7cd8d5f010 (MD5) Previous issue date: 2008
Resumo: O presente trabalho debruça-se sobre a prática da comunicação nas missões católicas da Congregação do Espírito Santo no Planalto Central angolano, território dos Ovimbundu, do período que vai de meados do século XIX ao período pré-Guerra de Libertação do século XX. O principal material empírico utilizado são as traduções de gêneros da oralidade em umbundu (provérbios, contos e adivinhas) para o português e de materiais doutrinários católicos (catecismos, liturgias) do português para o umbundu. Com base nesses registros, procura-se vislumbrar o processo de disputa simbólica que deu origem à convenção de significação estabelecida a partir da relação entre os diversos agentes envolvidos no contexto missionário
Abstract: The present work focuses on the practice of communication in the Catholic missions of the Congregation of the Holy Spirit located in the Central Highlands of Angola, territory of the Ovimbundu, from mid-19th century to pre-Liberation War 20th century. Its empirical material consists basically of translations of oral genres from Umbundu into Portuguese (proverbs, tales, conundrums) and Catholic doctrinal material (catechisms, liturgies) from Portuguese into Umbundu. Based on these registers, an attempt is made to grasp the process of symbolic struggle between the various agents involved in the missionary context in order to understand the meaning convention arising from this relationshi
Mestrado
Antropologia Social
Mestre em Antropologia Social
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Duoji, Nyingcha. "Gha rung pa Lha'i rgyal mtshan as a Scholar and Defender of the Jo nang Tradition: a Study of His Lamp That Illuminates The Expanse of Reality with an Annotated Translation and Critical Edition of the Text." Thesis, Harvard University, 2014. http://dissertations.umi.com/gsas.harvard:11533.
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During the fourteenth century, with the rise of Dol po pa Shes rab rgyal mtshan (1292-1361), the gzhan stong philosophical tradition became a source of great controversy in Tibet. Dol po pa taught this new philosophical tradition for the first time to the wider Tibetan intellectual community. As Dol po pa's Jo nang teachings attracted an audience, many other philosophical giants of the day, such as Bu ston Rin chen grub (1290-1364), Red mda' ba Gzhon nu blo gros (1349-1412/13), and their students composed polemical works to refute Jo nang tradition. Lamp that Illuminates the Expanse of Reality was composed in the midst of this controversy to defend the Jo nang point of view. In it, its author, Gha rung pa Lha'i rgyal mtshan (1319-1402/03), attempts to prove that the Jo nang philosophical tradition is the definitive teaching and the quickest path to achieve the Buddhahood.
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Hill, Ulrike Ina. "Mathilde Blind's contribution to Victorian cosmopolitanism." Thesis, University of Exeter, 2015. http://hdl.handle.net/10871/17535.
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Blind's autonomous cosmopolitanism is in four distinct layers. The first layer is her unusual everyday family background in the transition from Jewish tradition to the life of European revolutionaries in the 1840s and exile in Britain. The second layer is Blind's mental and moral development under Friederike's care and educational guidance according to the German concept of Bildung. The third layer comes from Mazzini's challenge for Blind to critically evaluate her German cultural heritage and the moral danger in the well-intended German concept of self-cultivation. Blind derives the fourth layer of her autonomous cosmopolitanism from Darwin's theory of evolution and Buckle's argument for a scientific approach to history. Darwin's theory of evolution by natural selection postulates sexual autonomy of the individual organism as a pre-condition for evolution by natural selection. Buckle's argument for a scientific approach to the study of history extends this concept by observing that the variety of geographical conditions around the globe gives rise to a diversity of cultures. The concept of social evolution is then anchored in the nature of interdependence between the individual and her society as it changes over time. Overall, my argument is that Blind's contribution to Victorian cosmopolitanism is to write about controversial subjects and to transcend ideological polarizations. She does this by transferring socio-political topics from the public domain into the intimacy of making "an immediate sensuous contact" with the individual reader. Her aim is to touch her reader's heart and to trust in her reader's ability and social will to care rather than to teach her about the individual poet's particular ideas of what should be done to solve problems.
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Munoz, Victoria Marie. "A Tempestuous Romance: Chivalry, Literature, and Anglo-Spanish Politics, 1578-1624." The Ohio State University, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=osu1479905568694913.
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Biu, Felip. "La chronique universelle de la création jusqu'à Constantin : un corpus occitan et catalan au XIVe siècle." Thesis, Pau, 2011. http://www.theses.fr/2011PAUU3038/document.
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La Chronique universelle de la Création jusqu'à Constantin, demeurée à ce jour inédite dans sa version occitane complète, voit probablement le jour en terre catalane au tout début du quatorzième siècle, avant d'être traduite en occitan et en italien. Copié aux confins du Languedoc et de la Provence, le manuscrit D présente une langue influencée par le catalan et teintée de français. Quant au manuscrit G, copié en Béarn et bien connu sous le nom de Récits d'Histoire Sainte en Béarnais depuis son édition par Lespy et Raymond, en plus de conserver le seul texte littéraire béarnais de cette époque, il a connu une longévité exceptionnelle puisqu'il fut en usage jusqu'au dix-huitième siècleThe Chronique universelle de la Création jusqu’à Constantin, which has remained unpublished to this day in its complete Occitan version, probably appeared in Catalonia at the beginning of the fourteenth century, before being translated into Occitan and Italian. Copied on the borders of Languedoc and Provence, Manuscript D contains language that has been influenced by Catalan tinged with French. As for Manuscript G, which was copied in Bearn and has been well knownunder the name of Récits d’Histoire Sainte en Béarnais since it was published by Lespy and Raymond, in addition to preserving the only Bearnese literary text from this period, it is exceptional for the length of time that it was used, that is, up until the eighteenth century
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Letsinger, Robert B. "Tradition, Erudition and the Book: Aspects of the Bollandist-Carmelite Controversy, with a Critical Edition of the Pamphlet Novus Ismael (1682 & 1683), Including Translation and Commentary." Thesis, Connect to resource online, 2009. http://hdl.handle.net/1805/1896.
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Thesis (M.A.)--Indiana University, 2009.Title from screen (viewed on August 28, 2009). Department of History, Indiana University-Purdue University Indianapolis (IUPUI). Advisor(s): Eric L. Saak. Includes vita. Includes bibliographical references (leaves 540-548).
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Fernandes, Luis Henrique Menezes. "Diferença da Cristandade: a controvérsia religiosa nas Índias Orientais holandesas e o significado histórico da primeira tradução da Bíblia em português (1642-1694)." Universidade de São Paulo, 2016. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-25082016-125235/.
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A primeira tradução da Bíblia em língua portuguesa foi composta a partir de meados do século XVII, em regiões específicas do sudeste asiático sob o domínio da Companhia Holandesa das Índias Orientais. O principal responsável por seu processo de elaboração foi João Ferreira A. dAlmeida (c. 1628-1691), natural do Reino de Portugal, mas residente entre os holandeses desde a juventude. A primeira edição de sua tradução do Novo Testamento foi impressa em Amsterdam, no ano de 1681, ao passo que os livros do Antigo Testamento foram publicados somente a partir do século XVIII, em Tranquebar e Batávia. O ambiente em que foi idealizada essa pioneira versão bíblica portuguesa é caracterizado substancialmente pelo confronto teológico católico-protestante, a princípio intra-europeu, mas potencializado nas Índias Orientais seiscentistas a partir da expansão marítima e comercial holandesa sobre regiões antes sob influência dos reinos ibéricos. Ao lado da própria tradução bíblica, essa conjuntura marcada por conflitos em torno da definição da ortodoxia cristã testemunhou também a produção de uma extensa e singular literatura de polêmica religiosa em língua portuguesa, assinada não só pelo próprio Almeida, mas também pelos missionários católicos que se opuseram à sua obra e doutrina no Oriente. Com isso, o principal escopo deste trabalho é desvendar o significado dessa tradução das Escrituras Sagradas do cristianismo em sua peculiar historicidade, isto é, tendo em vista a relação intrínseca de sua materialização com um contexto de agudos embates religiosos. Perante as resoluções estabelecidas no Concílio de Trento (1545-1563) contra a proliferação de versões bíblicas não autorizadas, esse ato de tradução em si, naquela conjuntura, além de edificado sobre a definição protestante sola scriptura¸ se revelou também resultante de postura radicalmente anticatólico-romana. Enfim, sem perder de vista os movimentos históricos estruturais que perpassam a constituição deste objeto peculiar da Idade Moderna, as diferentes seções deste texto devem convergir para se aprofundar a compreensão histórica de uma tradução da Bíblia amplamente reconhecida e estimada, ainda hoje, em todo o mundo lusófono.The first Portuguese translation of the Bible was done during the second half of the seventeenth century in specific regions of Southeast Asia under the rule of the Dutch East India Company. The main person responsible for this translation was João Ferreira A. d\'Almeida (c. 1628-1691), who was born in the Kingdom of Portugal, although he had lived among Dutch missionaries since he was a young man. The first edition of his New Testament translation was published in Amsterdam in 1681, yet the Old Testament books were published only after the mid-eighteenth century in Tranquebar and Batavia. The environment in which this pioneering translation of the Bible was designed is substantially characterized by the Catholic-Protestant theological quarrels, originally intra-European, yet amplified in the East Indies over the seventeenth century due to the Dutch maritime and commercial expansion into regions formerly under the influence of the Iberian kingdoms. Besides the Portuguese Bible translation, this context characterized by conflicts on the definition of Christian orthodoxy noted the production of an extensive and unique literature on religious controversy in the Portuguese language, produced not only by the translator himself, but also by Roman Catholic missionaries who stood up against his work and teachings in the East Indies. Thus, the main purpose of this study is to reveal the historical-religious significance of the Portuguese translation of the Holy Scriptures in its peculiar historicity, considering the intrinsic relationship between its meaning and the surrounding milieu of acute religious conflicts. Taking into consideration the resolutions passed by the Council of Trent (1545-1563) against the proliferation of unauthorized Bible versions, the act of translation by itself, in this context, emerged as the result of a position at the same time Modern, Protestant, and anti-Catholic. Nevertheless, not losing sight of the structural historical movements that underlie the creation of this peculiar object of the Modern Age, the different sections of this work might converge in order to deepen the historical understanding of a Bible translation still widely acknowledged throughout the Portuguese-speaking world.
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Hopf, Arian [Verfasser]. "Translating Islam, Translating Religion : Conceptions of Religion and Islam in the Aligarh Movement / Arian Hopf." Heidelberg : CrossAsia E-Publishing, 2021. http://d-nb.info/1229238573/34.
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Kato, Masato. "Translating a 'religion', translating a 'culture' : cultural negotiation of a Japanese new religion in a transnational context." Thesis, SOAS, University of London, 2018. http://eprints.soas.ac.uk/30279/.
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Martin, Zora. "Choose to Avoid Tragedy." Scholarship @ Claremont, 2018. http://scholarship.claremont.edu/scripps_theses/1135.
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Shakespeare's ideas about free will and moral choice, as illustrated in his play Macbeth, may have been influenced by Dante's Inferno. Dante was known to Shakespeare's contemporaries, and therefore most likely to the Bard himself. Current literature has not conclusively addressed this topic, and a focused examination is important, because it offers both an additional perspective on free will in Inferno, and adds to the understanding of free will in Macbeth.
Read at face value, Macbeth seems to bear no responsibility for his actions because they were preordained by the fates. Dante believed in free will, and Macbeth bears more than one similarity to his Commedia. Read through a Dantean lens, Macbeth has free will - even if choosing not to exercise it. Through the mere contemplation of the four reasons for not killing Duncan, Macbeth recognizes that he has the choice whether to become a traitor, with the consequences of suffering contrapasso damnation. But Macbeth elects to disregard the wisdom passed down in Dante's Commedia, and knowingly commits a heinously immoral act.
Shakespeare uses his predecessor Dante as a tool to advocate for human agency and moral choices in a text that would otherwise be fatalistic. Both then and now, Shakespeare sought to influence his audiences' understanding of their own free will. One first has to believe in possessing free will, in order to use it to make the best possible choices. Dante and Shakespeare reaffirm our possession of free will to help us avoid individual and societal tragedies.
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Balasubramanian, Ranganathan. "Saiva Siddhanta polemics: a translation and analysis of the Civanna Cittiyar-Parapakkam." Thesis, McGill University, 2013. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=119356.
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ABSTRACT This thesis is a Tamil to English translation of the first part of the Civañāṉa Cittiyār, called the Parapakkam composed by Aruṇanti Civācāriyār in the middle of the thirteenth century. The Parapakkam contains three hundred and one verses written in viruttam style; it is an amplification and illustration of the Civañāṉapōtam, the seminal and foundational work of Meykaṇṭatēvar, which became the catalyst in the formation of the Śaiva philosophical canon named after him—the Meykaṇṭa Cāttiraṅkaḷ. The Parapakkam is a review and criticism of fourteen systems of religious philosophy, including Jaina and Buddhist schools. The arguments of Aruṇanti are framed from the standpoint of Śaiva Siddhānta. The Cupakkam, which is not addressed in the thesis, is the second part of the Civañāṉa Cittiyār; it elaborates on the basic tenets of Śaiva Siddhānta philosophy. Besides providing the translation of the Parapakkam, the thesis analyzes the language and methods employed by Aruṇanti to establish the superiority of his school of Śaiva Siddhānta over the competing schools with reference to the development of Indian polemical philosophy.RÉSUMÉ Cette thèse consiste dans la traduction, du tamoul à l'anglais, de la première partie du Civañāṉa Cittiyār, nommé Parapakkam. Composé par Aruṇanti Civācāriyār au milieu du XIIIe siècle, le Parapakkam contient trois cent un versets écrits dans le style viruttam. Il reprend et élabore sur le Civañāṉapōtam, travail fondamental de Meykaṇṭatēvar qui devint le catalyseur dans la formation du canon philosophique śivaïte et qui porte le nom de son auteur, Meykaṇṭa Cāttiraṅkaḷ. Le Parapakkam est une analyse et un examen critique de quatorze systèmes de philosophie religieuse, incluant les écoles djaïnes et bouddhiques. Les arguments d'Aruṇanti y sont invoqués du point de vue du Śaiva Siddhānta. Le Cupakkam, qui n'est pas abordé dans cette thèse, constitue la deuxième partie du Civañāṉa Cittiyār; il développe les doctrines de base de la philosophie du Śaiva Siddhānta. Outre la traduction de Parapakkam, la thèse fournit une analyse du langage et des méthodes utilisées par Aruṇanti afin d'établir la supériorité de son école du Śaiva Siddhānta sur les écoles concurrentes en ce qui a trait au développement de la philosophie polémique indienne.
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Ondego, Joseph Odongo. "African Luo ethnic traditional religion and Bible translation mission, education and theology." Berlin Viademica-Verl, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2841177&prov=M&dok_var=1&dok_ext=htm.
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Wells, Andrew Robert. "Converting Ovid: Translation, Religion, and Allegory in Arthur Golding's Metamorphoses." BYU ScholarsArchive, 2012. https://scholarsarchive.byu.edu/etd/3126.
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Scholars have not adequately explained the disparity between Arthur Golding's career as a fervent Protestant translator of continental reformers like John Calvin and Theodore Beza with his most famous translation, Ovid's Metamorphoses. His motivations for completing the translation included a nationalistic desire to enrich the English language and the rewards of the courtly system of patronage. Considering the Protestant opposition to pagan and wanton literature, it is apparent that Golding was forced to carefully contain the dangerous material of his translation. Golding avoids Protestant criticism of traditional allegorical readings of pagan poetry by adjusting his translation to show that Ovid was inspired by the Bible and meant his poem to be morally and theologically instructive in the Christian tradition. Examples of Golding's technic include his translation of the creation and the great deluge from Book One, and the story of Myrrha from Book Ten.
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Aldred, Catherine. "Rhetoric, discourse and the surplus of meaning: innovations in First Nations' language bible translation." Thesis, McGill University, 2014. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=121494.
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Although there has been a noticeable push in recent years to produce contemporary literature to ensure the Cree language remains intact for future generations, Cree Bible translations remain some of the best known and used printed resources in the Cree language. Given the influence that these translations continue to exercise in Cree and Bible translation communities this study imagines a trajectory of future Bible translations into First Nations languages. The study begins with an extensive analysis of past translations into the Cree 'Y' dialect, their production as well as their reception. Chapter 2 contains an in-depth analysis of the history of William Mason's Cree translation into the 'Y' dialect. This supports and informs the development of a new translation method into Canadian indigenous languages in Chapter 3. This method highlights the rhetorical significance of elements of style and orality in the production and reception of Cree texts. In addition to this, it envisions a significant amount of discussion and innovation between Bible translators and Cree linguists surrounding the theories and practices that have guided Bible Translation thus far.Malgré l'effort évident dans les dernières années de produire de la littérature contemporaine pour assurer que la langue Cree soit préservée pour les générations futures, les traductions de la Bible en Cree demeurent parmi les ressources imprimées les plus connues dans la langue Cree. Étant donné l'influence que ces traductions continuent d'exercer dans les communautés Cree et de traduction biblique, cette thèse imagine une trajectoire future de traductions bibliques en langues des Premières Nations. La thèse commencera avec une analyse des traductions en dialecte 'Y' Cree completées dans le passé et regardera leur production et la réception qu'elles ont connues. Une analyse en profondeur de l'histoire de la traduction Cree de William Mason en dialecte 'Y' sera entreprise dans le deuxième chapitre qui soutien et informe le développement d'une nouvelle méthode de traduction en langues indigènes Canadiennes dans le troisième chapitre. Cette méthode met en évidence le sens des élements de style et de l'oralité dans la production et la réception de textes Crees. De plus, elle envisage une quantité de discussion et d'innovation importante entre traducteurs bibliques et linguistes Crees au sujet des théories et des pratiques qui ont guidé la traduction biblique jusqu'à présent.
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AlGhamdi, Raja Saad. "Translating religious terms and culture in 'The Sealed Nectar' : a model for quality assessment." Thesis, University of Leeds, 2016. http://etheses.whiterose.ac.uk/13422/.
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This is an applied study that critically analyzes the Arabic-English translation of a key cultural text: the biography of the Prophet Muhammad entitled The Sealed Nectar. It aims at assessing the translation to see how successful the translator was in composing an equivalent text to such a culture-specific one. The study adopts Juliane House's (1997) translation quality assessment model which is based on Systemic Functional Linguistic theory and relates texts to their situational and cultural contexts. In order to introduce a qualitative judgement of the work, the study enhances House’s model to make it applicable to culture-bound texts that call for overt translation. It introduces a consilience of: 1) Nord’s notion of culturemes; 2) Nida’s categorization of cultural features to help in analyzing religious terms and culture; 3) Dickins et al.’s compensation strategies that show the translator’s endeavor to balance the translation loss while dealing with such sensitive terms; 4) Martin and White’s appraisal theory which explores attitudinal meaning and, hence, helps in investigating the translator’s evaluation of these terms; and 5) Katan’s model that helps in highlighting the correlation between levels of cultures and discourse variables (field, mode and tenor). Application of the enhanced model reveals mismatches on all the discourse variables which indicate the application of a cultural filter that adopts the norms of English academic discourse, in addition to overt errors that distort the message of this sensitive text. The study thus complements House’s framework of translation quality assessment and introduces a model that can be further applied to assess overt translations.
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Cheung, Andrew. "Functional and foreignisation : applying skopos theory to bible translation." Thesis, University of Birmingham, 2012. http://etheses.bham.ac.uk//id/eprint/3547/.
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This thesis considers the practice of Bible translation from the perspective of contemporary translation studies and provides a fresh translation and accompanying commentary of aspects of Paul's Letter to the Romans. The emergence of functionalism, particularly skopos theory, in the latter part of the 20th century is seen as a key moment in the development of translation theory. The thesis argues that it has significant advantages over source text orientated approaches which have traditionally dominated Bible translation practice. An essential history documents this evolution of theoretical developments in translation study. The advantages of skopos theory over equivalence-based approaches are discussed with particular reference to Bible translation theory and the work of E. A. Nida. The functionalist approach increases the range of possible translations, with this thesis adopting a foreignising purpose in a new translation of Romans 1:1-15, 15:14-16:27. The foreignising approach owes its origins to F. Schleiermacher (popularised more recently by L. Venuti among others) and involves rendering a text so as to preserve or heighten the sense of otherness of the source text, thereby retaining something of the foreignness of the original. An accompanying commentary is provided to explain the translator's choices.
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Ferguson, Jamie Harmon. "Faith in the language reformation biblical translation and vernacular poetics /." [Bloomington, Ind.] : Indiana University, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3274929.
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Thesis (Ph.D.)--Indiana University, Depts. of Comparative Literature and English, 2007.Title from PDF t.p. (viewed Nov. 11, 2008). Source: Dissertation Abstracts International, Volume: 68-07, Section: A, page: 2932. Advisers: Herbert J. Marks; Judith H. Anderson.
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Seyed, Alavi Seyed Mohammad. "Translation of Modernity and Islam. The Case of Iran." Thesis, Université d'Ottawa / University of Ottawa, 2014. http://hdl.handle.net/10393/31082.
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This study is inspired by two phenomena: first, the interest among certain translation studies scholars in sociological theories to account for the social implications of translation and translational activities; and secondly, the transformation of Iranian society along with its systematic and systemic integration into the globalized society. It attempts to analyze the role of translation –products and processes– in how modernity and Islam have been introduced to Iranian society of the 19th century and that of the 1990s, respectively.
Theoretical frameworks to define translation, describe society, and study the socio-political impact of translation are derived from Niklas Luhmann’s theories of communication, society and politics. His theory of communication is used to define translation as a communication medium that makes communication across linguistic, semiotic and historical borders more probable. As a medium, translation can lend itself to two distinct levels of understandings. While the first focuses on actual translation products at textual level, i.e. inter-lingual translation products, the second addresses translation processes at macro-level, which enable professional role players in a social system such as the system of religion to draw communicatively the attention of other systems such as the system of politics. His theory of society serves to describe the semantics and structure of Iranian society during the 19th century. In the latter period Iran is caught in the avalanche of modern world politics and economy. It begins to use translation, among others, as an efficient mean to learn and derive information about the modern Europe. The new information raises communicative complexity in the society, the efficient handling of which gives birth to modern structures.
Luhmann’s political theory is used to analyze Iran’s post-revolutionary political system and its interaction with the system of religion. Iranian theocracy is considered undemocratic less due to the unification of religion and politics than due to its faulty differentiation into the subsystems of administration, politics and public. The way the system understands Islam is crucial in shaping political institutions and organizations as well as in evolving political structures (defining which politically relevant issues are taken into consideration as themes for decision making). The socio-political relevance of translation processes is then demonstrated based on how religious intellectuals take the task of ‘translation proviso’ seriously by translating modern political thinking into a religious communication, and in so doing, draw the attention of theocracy. Four translations of the Quranic verse 4:34 as well as an analysis of religiously informed political theories formulated in the intellectual journal of Kiyān will serve to demonstrate how religious intellectuals’ reformist re-translation of Islam produces new communicative themes in the public opinion and hence draws the attention of theocracy.
The findings, of interest for translation studies, sociology of religion, political science and Iranian studies, show that translations, by disseminating information and raising complexity in society, are basic social operations with consequences for different spheres of society.
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Kahn, David. "Milton's monistic faith : tradition and translation in the minor poetry." Thesis, University of Oxford, 1995. http://ora.ox.ac.uk/objects/uuid:f6e2a08d-413f-4107-9eb6-290c5a83e879.
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Faith for Milton is primarily a matter of man's access to God. Such access entails God's involvement in mankind. Faith is that which guarantees that God is accessible to men and also that God actively participates in the lives of his people. Milton's work exhibits a preoccupation with such a concept of faith, and wavers through the course of his life between dualist and monist formulations. Monistic faith suggests that God is directly accessible to man, while dualistic faith means that God may only be accessible in a mediated way. In the course of his career, Milton proceeded from an early dualistic faith to the declared monism of De Doctrina Christiana. This thesis examines the monistic impulse within Milton's poetry, focusing on the poems written during his mid-career (c. 1637-1653) when his outlook on faith turned. The thesis finds that although Milton expresses his monism in increasingly clear terms, he is never quite able to eliminate dualistic implications or tendencies from his faith. The thesis focuses on two strategies which Milton employs in his attempts to define a monistic world view and a monistic faith, namely, tradition and translation. These strategies represent points of confrontation between dualism and monism. They both assert monistic continuity in the face of dualist disjunction. Tradition attempts to overcome the disjunction perceptible between two remote events in time. It incorporates both the recovery of lost history as well as geographical and linguistic translation. Translation (taken as separate from tradition) attempts to overcome the disjunction between languages. It manages, however unsuccessfully, to carry meaning over from a source text to a target text while simultaneously altering every single word in the source text. Both these strategies thus provide textual and linguistic means for examining Milton's faith or his sense of divine access. This thesis examines Milton's deployment of tradition by means of a close consideration of Lycidas as well as several other early poems. It examines his 1648 and 1653 psalm translations and the unique manner in which they reveal Milton's understanding of faith. The thesis concludes that Milton's monistic faith never quite breaks free of the dualist tendencies against which it struggles.
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Rebiger, Bill. "Piergabriele Mancuso: Shabbatai Donnolo’s Sefer Hakhmoni. Introduction, Critical Text, and Annotated English Translation / [rezensiert von] Bill Rebiger." Universität Potsdam, 2013. http://opus.kobv.de/ubp/volltexte/2013/6718/.
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Rezensiertes Werk:
Mancuso, Piergabriele : Shabbatai Donnolo’s Sefer Hakhmoni. Introduction, Critical Text, and Annotated English Translation. - Leiden – Boston: Brill 2010. XII, 413 S.-(= Studies in Jewish History and Culture, Bd. 27).
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Chen, I.-Hsin. "Connecting Protestantism to Ruism : religion, dialogism and intertextuality in James Legge's translation of the Lunyu." Thesis, University of Manchester, 2014. https://www.research.manchester.ac.uk/portal/en/theses/connecting-protestantism-to-ruism-religion-dialogism-and-intertextuality-in-james-legges-translation-of-the-lunyu(cf5c8136-cc11-48af-bcc5-717403980c42).html.
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This thesis examines the 1861 and 1893 editions of James Legge’s (1815–1897) translation of the Lunyu, collected in the first volume of his Chinese Classics under the title, Confucian Analects. Instead of confining Legge in the discourses of orientalism and cultural imperialism, I reread Legge’s encounter with ancient and contemporary China, his reverence for Kongzi (Confucius), and his appreciation of Ruism (Confucianism) as a monotheistic religion relevant to Christianity. I argue that Legge’s Lunyu shows a spirit of intercultural accommodation through his broad incorporation of Chinese and Western sources, unfolding important nineteenth-century sinological approaches while stimulating the modern development of Sino-Western dialogue. The study illustrates the textual identities of the Lunyu through a discussion of Kongzi’s life, the early formation of the Lunyu, the reception history of the Lunyu in China and Europe up to Legge’s time, and the editorial history of Legge’s Lunyu that reflects the text’s rich tradition. The study illuminates the significance of religion in Legge’s evaluation of Kongzi and the Lunyu by charting Legge’s religious background and sinological commitment, while relating modern/contemporary theories of ‘religion’ in the West and China to his approach to Ruism. Within these contexts, I show how Legge connects Christian thought to Ruist ethics through his vision of ‘universal love’. Adopting Mikhail M. Bakhtin’s theory of dialogism and Julia Kristeva’s notion of intertextuality, I analyse Legge’s rendition of the title through his correlation between the Ruist, Graeco-Roman and Christian traditions, his translation of ren (perfect virtue, benevolence and love), xiao (filial piety), zhong (faithfulness and sincerity) and li (the rules of propriety), and his revisions. Moreover, to reveal how Legge develops a universal Ruist theology based on his Sino-Christian perspective, I examine his interpretation of Tian (Heaven), Di and Shangdi (both referring to the Supreme Ruler, equivalent to Christian God according to Legge) in ancient Ruist literature, and the way Legge relates these terms to relevant passages in the Lunyu. I elucidate Legge’s sympathetic account of Zhu Xi as a theistic thinker, probing his use of Zhu’s commentaries on ‘learning’, ‘perfect virtue’, ‘transcendence’ and the attributes of God in the Lunyu. In sum, the thesis demonstrates the interreligious, dialogic and intertextual dimensions of Legge’s Lunyu, highlighting its nuanced intercultural values.
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Tho, Annhaug. "Selected translations and analysis of 'Further biographies of nuns' /." Oslo : Department of Culture Studies and Oriental Languages, Universitetet i Oslo, 2008. http://www.duo.uio.no/publ/IKOS/2008/75053/a.tho.xFurtherxbiographiesxofxnunsx.pdf.
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Alqahtani, O. A. M. "Investigating the translation of euphemism in the Quran from Arabic into English." Thesis, Liverpool John Moores University, 2018. http://researchonline.ljmu.ac.uk/7995/.
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This study investigated the accuracy and quality across five different translations of the Quran from Arabic into English, focusing on euphemism. It evaluated the degree of faithfulness or deviation in meaning from the original and corroborated whether this is due to the translating approach or inadequate understanding of the meaning of Quranic text. It assessed the main features of euphemistic expressions in the Quran, how euphemistic expressions have been translated, and provided recommendations on how to improve the translation of euphemistic expressions in the Quran. Throughout its long history, translation and translation studies have never been free from conflicting views. Translation is one of the most researched topics and no other issue has preoccupied theorists and practitioners as much as the translation debate which has brought about a split of views, specifically into those who claim that translation is an art and those who believe that translation is a science. Each camp puts forward unrealistic expectations of what translation is and what it can achieve. Despite the boom in translation studies over the last decades which has provided interesting and fresh insights, it remains an area which has little theoretical base and very few research landmarks. Translation has rarely managed to rise above mere comparative analysis of language pairs, examining their cross linguistic and cultural differences. Translation approaches, procedures and techniques are not one size fits all. They may work well for Indo-European languages but may not for Semitic languages, for instance. They are often prescriptive, abstract and lack practical implications. Highly expressive and colourful components of any language are often deliberately substituted by euphemistic expressions. Euphemism is thus a purposeful act of softening existing terms or expressions with neutral, courteous and ‘clean’ words. Euphemism is said to be a form of deception. This study examined the translation of euphemism in the Quran focusing on the English versions of the Quran by Abdel Haleem, Khan and Al-Hilali, Yusuf Ali, Arberry, and Pickthall. It was found that translators often underestimate the complexity of translation, particularly the translation of euphemism in the Quran Based on the nature of the problem and the research questions, the method adopted in this study used a qualitative approach starting with text based analysis of a broad sample of euphemistic expressions from the five selected versions of translations of the Quran. This was supported by semi-structured interviews with professional translators to gauge their views and perceptions regarding the meanings of euphemism in the Quran. The key findings suggest that there is no single method which will address all of the challenges faced by the translators of euphemisms of the Quran. Moreover, many Islamic concepts and cultural bound items are untranslatable, thus loss of some meaning is inevitable. Findings revealed that straightforward and mechanical transfer of euphemisms from the Quran produces meaningless or clumsy utterances because there is no direct correspondence between Arabic and English euphemistic expressions. Therefore, translating euphemism in the Quran goes beyond mere linguistic transfer. This study has several practical implications. Firstly, it will benefit translators of the Quran by providing fresh insights into dealing with some of the challenges of translating euphemism from the Quran. Secondly, it will provide a platform for further research on translating euphemism as it has expanded the existing literature on translating euphemistic expressions from the Quran to benefit future researchers.
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Mallinson, William James. "The Khecarīvidyā of Ādinātha : a critical edition and annotated translation." Thesis, University of Oxford, 2003. http://ora.ox.ac.uk/objects/uuid:945071bf-3282-4492-8f18-159417f5d554.
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This thesis contains a critical edition and annotated translation of the Khecarīvidyā of Ādinātha, an early haṭhayogic text which describes the physical practice of khecarīmudrā. 31 witnesses have been collated to establish the critical edition. The notes to the translation adduce parallels in other works and draw on Ballāla's Bṛhatkhecarīprakāśa commentary and ethnographic data to explain the text. The first introductory chapter examines the relationships between the different sources used to establish the critical edition. An analysis of the development of the text concludes that its compiler(s) took a chapter describing the vidyā (mantra) of the deity Khecarī from a larger text to form the framework for the verses describing the physical practice. At this stage the text preserved the Kaula orientation of the original work and included verses in praise of madirā, alcohol. By the time that the text achieved its greatest fame as an authority on the haṭhayogic practice of khecarīmudrā most of its Kaula features had been expunged so as not to offend orthodox practitioners of haṭhayoga and a short fourth chapter on magical herbs had been added. The second introductory chapter concerns the physical practice. It starts by examining textual evidence in the Pali canon and Sanskrit works for practices similar to the haṭhayogic khecarīmudrā before the time of composition of the Khecarīvidyā and then discusses the non-physical khecarīmudrās described in tantric works. There follows a discussion of how these different features combined in the khecarīmudrā of the Khecarīvidyā. Then a survey of descriptions of khecarīmudrā in other haṭhayogic works shows how the haṭhayogic corpus encompasses various differnt approaches to yogic practice. After an examination of the practice of khecarīmudrā in India today the chapter concludes by showing the haṭhayogic khecarīmudrā has generally been the preserve of unorthodox ascetics. In the third introductory chapter are described the 27 manuscripts used to establish the critical edition, the citations and borrowings of the text in other works, and the ethnographic sources. The appendices include a full collation of all the witnesses of the Khecarīvidyā, critical editions of chapters from the Matsyendrasaṃhitā and Haṭharatnāvalī helpful in understanding the Khecarīvidyā, and a list of all the works cited in the Bṛhatkhecarīprakāśa.
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Rees, Dafydd Huw. "Translating the sacred : religion and postsecularism in the recent work of Jürgen Habermas." Thesis, University of Sussex, 2015. http://sro.sussex.ac.uk/id/eprint/58461/.
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This thesis examines the “postsecular turn” taken by the philosophy of Jürgen Habermas since 2001, with a particular focus on his political theory. It argues that the postsecular turn was motivated primarily by the limitations of Habermas' philosophical paradigm of postmetaphysical thinking. It then analyses his model of postsecular deliberative democracy, and argues that the model should be rejected due to its reliance on an unworkable procedure of sacred-to-secular translation. The thesis is divided into three parts. Part 1 is an analysis of the place of religion in Habermas' writings on social theory from the 1970s and 1980s. It outlines his original account of religious language, and of the “linguistification of the sacred” which accompanies the transition from traditional to modern societies. Part 2 focuses on Habermas' paradigm of postmetaphysical thinking, and shows that the paradigm creates the conditions for postmetaphysical thinkers to appropriate religious concepts. It also argues that Habermas' inability to address the “anthropic problem” in postmetaphysical terms led to his turn to postsecularism. Part 3 examines the model of postsecular deliberative democracy which Habermas has argued for since 2001. Drawing on the accounts of religious language from Part 1 and of appropriation from Part 2, it concludes that the procedure of sacred-to-secular translation on which the model relies is unworkable.
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Eroglu, Sager Zeyneb Hale. "Islam in Translation: Muslim Reform and Transnational Networks in Modern China, 1908-1957." Thesis, Harvard University, 2016. http://nrs.harvard.edu/urn-3:HUL.InstRepos:33493376.
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This dissertation investigates Chinese Muslim (Hui) intellectual currents from the late Qing dynasty to the early years of the Communist Republic, 1908–1957. By analyzing a vast number of Muslim reformist journals, Chinese translations of Islamic sources, and diaries/memoirs of intellectuals who were connected to other zones of the Islamic world, I examine the process by which reformists sought to redefine Chinese Muslim identity and revive “true principles of Islam”—both in negotiation with the Chinese state and in conversation with local and transnational intellectual currents. In particular, this dissertation considers the ways in which intellectuals struggled to “awaken” Chinese Muslims so as to transform their past identity as Muslim subjects of the Qing Empire into “politically conscious and active” citizens of the Chinese Republic. Chinese Muslims were defined either as a religious community or an ethnic group (minzu), and this debate occupied the minds of reformist intellectuals in this period, the topic of the first two chapters. How it was settled would determine the political, social, and religious status of the Muslim community in China, where definitions of nation and ethnicity/race were constantly reassigned. Debates concerning Muslim integration into China hinged on their connection to the global Muslim community (umma). Newly introduced technologies of travel and communication, such as the steamship and print, facilitated Chinese Muslims’ participation within transnational and cross-confessional networks. I argue that it was through the selection, appropriation, and adaptation of ideas from the prominent centers of the Islamic world that these intellectuals navigated a path of integration in the Chinese context that did not put their distinct Muslim identity at risk. From these diverse sources, they were determined to find solutions to the challenges they faced in China—whether posed by the hegemonic discourse of the Nationalist Party or the iconoclastic New Culture Movement. In successive chapters, I focus on the intellectual connection of Chinese Muslims to the Kemalist secularism of Turkey, the Ahmadi movement of India, and Egyptian reformist currents. Thus, I demonstrate how a seemingly “peripheral” Muslim community in the Far East participated in complex transnational networks at a critical moment of transformation.Inner Asian and Altaic Studies
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Ghomi, Haideh. "The fragrance of the rose : the transmission of religion, culture and tradition through the translation of Persian poetry /." Göteborg : Dept. of Religious Studies, University of Göteborg, 1993. http://books.google.com/books?id=zutjAAAAMAAJ.
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Leahy, Jeffrey M. "The Wanling record of Chan Master Huangbo Duanji| A history and translation of a Tang dynasty text." Thesis, California State University, Long Beach, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=1523210.
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The Wanling lu is an important text in the history of Chan and Zen Buddhism. The text contains the teachings of a Chan Master in the lineage that would become the orthodox in China during the Song dynasty, and later spread to Japan and Korea. According to traditional accounts, the text originated from the notes taken by the government official, Pei Xiu, during a visit with Chan Master Huangbo in 849 C.E. Recent scholarship has called the traditional accounts of the origins of this text into question, though the text can still be reliably dated to the Tang dynasty. The Wanling lu was first translated into English in 1958. In this thesis, I summarize the history of the text and include biographical material concerning the text's central figure, Huangbo. I also provide my own translation of the Wanling lu with annotation, replacing the outdated 1958 edition.
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Steacy, David. "Zhengyi Tianshi gao Zhao Sheng kouje The Celestial Masters of Orthodox unity gives Zhao Sheng oral instruction: a translation and analysis." Thesis, McGill University, 2012. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=110656.
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This study translates and examines an early Daoist text called "The Celestial Master of Orthodox Unity Gives Zhao Sheng Oral Instructions," likely written in the late 4th century C.E. It attempts to understand what the writing of this particular text reveals about its political and religious circumstances, including tentative attitudes among clergy, instability for members, and general political uncertainty, all of which are viewed in light of the two Chinese theocracies to have existed. It is necessary to first establish an acceptable date of authorship in order to relate the text to the circumstances of influence. Specific attention is given to the themes most prominently developed in the text, such as Celestial Master Daoism; millenarian traditions; eremitism, and talismans and registers. Following is an original annotated translation of the text. Analysis compares this work with other Celestial Master Daoist texts, some earlier and some later than the central piece, all with similar themes, yet employing different tactics to convey their meaning.It is the hypothesis of this study that there is an implicit connection between political action and early Celestial Master Daoism that is borne out in a variety of ways, this text being one of them.La présente étude porte sur la traduction et l'examen d'un ancien texte taoïste intitulé « Le maître céleste de l'unité orthodoxe donne ses instructions orales à Zhao Sheng », lequel fut vraisemblablement rédigé vers la fin du quatrième siècle de notre ère. À plus forte raison, elle permet de mieux appréhender ce que le texte lui-même révèle à propos des circonstances politiques et religieuses ayant conduit à sa rédaction. Notamment, y sont abordées les attitudes au sein du clergé, l'instabilité de ses membres ainsi que le contexte d'incertitude politique, lesquels sont autant d'aspects interprétés à la lumière des deux régimes théocratiques chinois jadis instaurés. Afin d'établir la liaison entre ledit texte et ses influences circonstancielles, il est dans un premier temps indispensable d'établir la date et la paternité de l'œuvre. Une attention particulière sera ainsi prêtée aux principaux thèmes abordés dans le texte, à savoir la tradition taoïste des Maîtres célestes, le millénarisme, l'hermétisme, les talismans ainsi que les registres. Par la suite, le lecteur trouvera une traduction annotée inédite du texte. Le volet analytique de la traduction consiste notamment en une comparaison entre cette œuvre et les autres textes hérités des Maîtres célestes, qu'ils fussent antérieurs ou postérieurs, lesquels, bien que discutant de thèmes similaires, emploient différents moyens pour transmettre leur sens profond.L'hypothèse de cette étude est donc qu'il y avait une relation implicite entre l'action politique et la tradition taoïste des Maîtres célestes à ses débuts, une relation qui se manifestait de diverses manières, entre autres par le biais du texte au cœur de la présente enquête.
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Foiera, Manuela. "The translation and domestication of an oriental religion into a western Catholic country : the case of Soka Gakkai in Italy." Thesis, University of Warwick, 2007. http://wrap.warwick.ac.uk/2403/.
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This thesis is premised on the fundamental notion of religious translation as a process of interpretation and adaptation that arises out of a complex iinguistic and cultural interplay. Its aim is to examine the types of interpretative problems one encounters as a society deeply rooted in Biblical and Christian practices struggles to integrate the rituals and formulae of Buddhism. As part of a cultural system, the translation of a religion cannot be explored in a vacuum, but needs to be viewed in the mutual interdependence with other elements of such system. Starting from Giambattista Vico's hypothesis that 'whenever men can form no idea of distant and unknown things, they judge them by what is familiar and at hand' (1744) this thesis aims to look at the interplay of local and foreign traditions in the translation and domestication of a Japanese new religious movement, Soka Gakkai, that has migrated from East to West. Through the notion of 'cultural repertoire', i.e. the aggregate of options utilized by a group of people for the organization of life', this work explores the extent in which Catholicism in Italy has influenced the formation of both religious sense and religious vocabulary. It will be argued that in Italy, the translation of an entire set of Japanese key-concepts pertaining to the sphere of religion has been measured on the yardstick of Christian vocabulary, and thus influenced by the search of 'perfect equivalences'. This operation has, in time, secured the successful dissemination of Soka Gakkai in the territory. At the same time, however, the overlap of Catholic and Buddhists practices has given rise to a peculiar form of hybrid religion that can be defined as 'Catho- Buddhism'.
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Boyd, Dacy Rutter. "Translation of Homilia in divites by Basil of Caesarea with Annotation and Dating." Diss., Temple University Libraries, 2014. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/297974.
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ReligionPh.D.
This dissertation provides an English translation of Basil of Caesarea's sermon Homilia in divites based on Yves Courtonne's Greek text. I have included details of Basil's scriptural content in the notes. The searches to identify the scriptural content were done using LXX and GNT as databases and employing the search capabilities of Accordance Bible Software. Many scholars' comments on the sermon are also included in the notes. No English translation and annotation of Basil of Caesarea's sermon Homilia in divites has been available, though a devotional book with the translation appeared in 2009 after I began this project. As far as I know, Courtonne's 1935 French language version is the only commentary. While scholars have made assumptions about the date of the sermon, questions remain. I include details of a rigorous search to identify the date of composition which pulls together existing scholarly thought and an intricate search of internal data. I believe the sermon was written in 371 as Basil raised funds for his Basileiados. He invited a group of wealthy men to arrive early for a panegyris and delivered Homilia in divites in the days prior to the panegyris. Moreover, Basil's exegetical and theological writings have received much attention, while this sermon, which is neither overtly exegetical or theological, has only had limited study. Thematically, Homilia in divites is a sermon for Basil's and our times. He vividly describes the way God planned for wealth to be used: wealth is to be distributed not stored. Equally as vividly, Basil describes the consequences of storing wealth.
Temple University--Theses
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Bond, Greta Jane. "Evangelistic Performance in New Zealand: The Word and What is Not Said." Thesis, University of Canterbury. Theatre and Film Studies, 2008. http://hdl.handle.net/10092/1804.
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In 1518, Martin Luther is reputed to have nailed his 95 theses to the door of the Castle Church at Wittenberg, an act that sparked the Protestant Reformation. Luther sought change in the Catholic Church: a return to an unmediated relationship with God based on a closer understanding of the Word. Since then, Protestant evangelism has been a force for social change: and this is particularly true in New Zealand, where evangelism has gone hand in hand with the colonisation of the country.
This thesis proposes that it is not, in fact, the literal understanding of the Word that gives these services meaning, and that such an understanding is problematic and perhaps even impossible: the Word is always a translation. Instead, it is through what is not said - the performative aspects of evangelistic services, including the use of space, the actions of the evangelist, and pre-existing cultural “horizons of expectation” - that meanings are produced.
Taking as material Samuel Marsden’s first service in New Zealand in 1814, in which the Word was preached in English to a congregation who primarily spoke only Maori, the more contemporary example of televangelist Benny Hinn, who performs miracles to television cameras, and the religious and political performances of Destiny Church’s Brian Tamaki, this thesis uses the tools of performance studies to undertake an ethnographic study of evangelistic services. This brings into focus the ways in which evangelists may create congregations and produce meanings in their services through different modes of performance and the ways in which these ulterior meanings impact, and have impacted, on New Zealand society.
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Kersten, Peter. "Biographies of the First Karma-pa Dus-gsum-mkhyen-pa, Critical Text Edition and Translation of two biographical works; and an Overview of the Dus-gsum-mkhyen-pa Collection." Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEP055/document.
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Cette thèse contribue à la connaissance des débuts de la tradition Karma Bka’-brgyud du bouddhisme tibétain, un domaine n’ayant jusqu’i ici reçu qu’une attention universitaire limitée. Elle s’intéresse plus particulièrement à la vie et l’œuvre de l’un des pères fondateurs de cette tradition, le célèbre maître bouddhiste du XIIème siècle Dus-gsum-mkhyen-pa (Düsum Khyenpa). Sa biographie principale, le Gser gling, le « Monde doré », est un récit de son propre parcours de la voie du bodhisattva. Elle date du début du XIIIème siècle. Le Gser gling est un récit unique de la façon dont Düsum Khyenpa manifeste l’idéal du bodhisattva dans dix vies passées, dans sa vie XIIème siècle et dans trois incarnations futures. Le Gser gling combine la voie du bodhisattva et la biographie d’une manière inédite et est basé en grande partie sur les mots du maître. On peut noter également que le contenu du Gser gling correspond parfaitement à l’approche spécifique développée par le maître de Düsum Khyenpa, Sgam-po-pa. De plus, cette biographie comprend un récit inspirant de la façon dont Düsum Khyenpa, en tant que disciple, s’engage dans une relation d’apprentissage spirituel auprès de son maître Sgam-po-pa. Cette partie est constituée de « notes autobiographiques », Zhus lan 2, un « échange entre Sgam-po-pa et Düsum Khyenpa ». Ce texte décrit l’éveil de Düsum Khyenpa, qui est le but principal du chemin bouddhique. La thèse participe également à la connaissance d’un groupe d’œuvres spécifiques compilées au XVème siècle, que je nomme la « Collection de Düsum Khyenpa »The dissertation contributes to an area of knowledge that to date has received limited attention, namely the Karma Bka’-brgyud tradition of Buddhism. Specifically, it adds new insights into the life and work of one of his founding fathers rge renowned 12th century Buddhist master Dus-gsum-mkhyen-pa (Düsum Khyenpa). The research suggest that his main goal was to embody the bodhisattva ideal in Buddhism, i.e. making progress in capabilities in order to guide sentient beings in general and one’s students in particular. His main biography, the Gser gling – “A Golden World” –, offers a record of his own journey on the bodhisattva path. The biography dates from the early thirteenth century. The Gser gling itself is a unique record of how Düsum Khyenpa manifests the bodhisattva ideal, through ten past lifetimes, his 12th century life, and three future lifetimes. The Gser gling combines bodhisattva path and biography in an unprecedented way, and is based in large on words of the master himself. The dissertation also presents his “autobiographical notes”, Zhus lan 2, “An Exchange between Sgam-po-pa and Düsum Khyenpa”. This Zhus lan 2 describes Düsum Khyenpa’s “Awakening”, which itself is the main goal on the Buddhist path. Furthermore, the dissertation adds knowledge to a specific 15th century untitled group of works, which I call the “Düsum Khyenpa Collection”. The dissertation explores this collection of very diverse scriptures that all, in one way or another, are related to Düsum Khyenpa