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"Translation solutions for dealing with ambiguity in Alice's Adventures in Wonderland. This paper shows how different types of ambiguity embedded in the matrix of Lewis Carroll's Alice's Adventures in Wonderland (the 1993 edition) are dealt with in two prestigious Romanian translations – Frida Papadache's Peripeţiile Alisei în Ţara Minunilor (1976) and Antoaneta Ralian's Alice în Ţara Minunilor (2007) – as a tribute to the international appeal of Alice. My focal aim is to present a comparative analysis of the methods employed in translating Carroll's equivocal lexical items, which make it increasingly difficult to match grammatical categories with function. This paper also aims at describing disambiguation techniques applied primarily in determining if the two translators managed to reinforce the original textual leeway at their disposal in the pure spirit of Carroll. My analysis relies heavily on Dirk Delabastita's translation strategies as precautionary measures to cope with Carroll's specialized type of literary discourse. The findings submitted by this paper are consistent with the idea that translating Carroll's craft unavoidably entails a partial loss of meaning, brought about by the yawning gap between the intended message and interpretation, which can result in either overtranslation or undertranslation. The extensive use of double-entendre in the source-text cannot be recoded entirely in the target language, despite the translators' excellent command of English. Keywords: Carrollian humor; ambiguity; translation solutions; disambiguation techniques; textual challenges "

Mapping Africa in the English Speaking World addresses issues of representations of Africa in the English speaking world. English has become a global language which has transformed the world into a global village, and as Graddol (2008) states, it "is now redefining national and individual identities worldwide; shifting political fault lines; creating new global patterns of wealth and social exclusion; and suggesting new notions of human rights and responsibilities of citizenship." The book gr

This article reviews recent (2015–2021) English-language publications that focus on music in/as/about religion (broadly defined)—including world, folk, and indigenous religious traditions. While research related to Euro–American-based Christian music accounts for more publications than any other single tradition examined, this review intentionally foregrounds religions that are not as well represented in this literature, such as Islam, Hinduism, Confucianism, and folk and animistic traditions from around the world. Recurring trends within this literature elucidate important themes therein, four of which are examined in detail: (1) race and ethnicity, (2) gender and sexuality, (3) music therapy (and medical ethnomusicology), and (4) indigenous music. Broadly speaking, recent (2015–2021) publications related to religion, music, and sound reflect growing societal and political interests in diversity and inclusion, yet there remain perspectives, ideas, and ontologies not yet accounted for. The list of references cited at the end of this article represents only those publications cited in the review and a more comprehensive bibliography is available via an open-sourced Zotero group.

What some see as the ongoing collapse of English as a discrete discipline has been hastened along by postcolonial studies, but many have argued that this deconstruction has been true from the start, that literary studies in general "has speculated continually about the intellectual foundations within which its key questions are framed and which make it possible, and how things might be otherwise" (Moran 46). Robert Miklitsch for example, suggests that "literature . . . was once implicitly interdisciplinary, encompassing, as Hazlitt indicates, science as well as philosophy" (Miklitsch et al. 258). Nonetheless, writes David Glover, "whatever criteria one uses to identify the literary, it is clear that in recent years its semiotic destinations have become ever more uncertain. Enter cultural studies, stage left" (Miklitsch et al. 284). On cue, David Lloyd argues that "cultural studies represents the fulfillment rather than the displacement of literary study, a critical return to its fundamentals rather than its demise" (Miklitsch et al. 281). If we view postcolonial studies as a subset of cultural studies,1 we should not, though, be surprised by a certain level of discomfort as this and other transformative movements massage the body academic, since they change the way members of the discipline understand their proper function as scholars and teachers. As Barthes writes, "interdisciplinary studies . . . do not merely confront already constituted disciplines . . . [and] it is not enough to take a 'subject' (a theme) and to arrange two or three sciences around it" (72), since, according to Joe Moran, their motivating impulses "are characterized not so much by their longing for the authoritativeness of inclusive knowledge as by their uncertainty about how knowledge is formulated and how disciplines fit together" (81). This discomfort, advocates of disciplinary interconnectedness would assert, is a very good thing, since "it is better to be self-questioning than to carry on doing what we have always done for reasons of institutional practicality or intellectual inertia" (113). In any event, let us posit that literary studies in general, and English language literary studies in particular, has never been completely comfortable with itself, and that onslaughts from continental theory, talk of interdisciplinarity, and probings from cultural studies and postcolonial studies (along with identity politics and other social movements) have made English departments look with some trepidation at Classics departments and worry that, like them, they may be teetering on the brink of irrelevance.

This dissertation traces scenes of Christian-Muslim conversion across representative works by William Shakespeare, Robert Daborne, Philip Massinger, and Richard Brome to examine how the popular drama of the early seventeenth century participates in English political and ecclesiastical discourses about the meaning of interfaith conversion and its stakes for the construction and stability of late-Reformation English national identity. I argue that the structural and stylistic changes that define each drama's distinct presentation of interfaith conversion may be understood as engaged in the still-evolving debates over the Church of England's sacramental theology and ceremonial practices—the very ritual actions that could render the meaning of conversion legible for a community—in light of simultaneously-shifting English relations with the Ottoman Turks and the independent Islamic states of North Africa. In complicating traditional readings of both the trajectory of Anglican reform and patterns of English interaction with Islamic North Africa and the Levant, this dissertation challenges popular critical readings of these plays that maintain the absolute and irredeemable alterity of the "other." Instead, these texts' images of conversion reveal a far greater range of responses to interreligious encounter than a simple opposition of "us" and "them." Ultimately, these texts serve less to vilify Muslims in moments of heightened international tension than to highlight the stakes inherent in changes to English theology and ecclesiology for responding to the conversion of English Christians.

Bibliography: pages 197-201. ; Mary Wroth, the first Englishwoman to write a Petrarchan sonnet sequence, creates a counterdiscourse which comments on and contributes to English love poetry. Pamphilia to Amphilanthus is addressed from a female lover to a male beloved, and this thesis discusses the implications of this unusual Petrarchan gender configuration .It explores the ways in which Wroth's Pamphilia encounters, is affected by, and alters, the poetics of English Petrarchanism, showing how English Petrarchanism had developed into a discourse that assumed a male poet and a female addressee. By paying attention to Wroth's socio-historical context, as well as her genre, I discuss how and why Pamphilia encounters elements of English Petrarchanism that do not easily allow for a female speaker. Illustrating that gendered subjectivities form the basis of English Petrarchan poetics, I show how this is relevant in terms of the gender climate of the Renaissance. By paying attention to common-sense assumptions about 'appropriate' female behaviour, and the dynamics of the public performance that (especially Petrarchan) writing entailed, I explore the implications for Pamphilia, and her responses. I show that a female poet had different access to many of the poetic and social assumptions of Petrarchanism and of Renaissance society, which affects what she can say, and how she can say it. I look at Pamphilia's interactions with the relentlessly public world of a courtly love poet, and explore how her gender complicates her position as a Petrarchan subject. I am concerned with poetic and political aspects typical of Petrarchanism. These include the role of the beloved; the lover's emotional isolation; the multifaceted nature of Petrarchan desire, both erotic and socio-political; the importance of the gaze and the symbol of the eye; and the drive within Petrachanism for the poet's of constitution selfhood.

The article tests claims often made for Anglophone Arab novels that they are a form of postcolonial writing with both the potential and the achievement of circumventing translational bias and undermining stereotyping of Arabs and Islam

Includes bibliographical references. ; Guy Butler was a substantial public figure in South Africa over the second half of the twentieth century: performer of chameleon literary roles (professor, poet, playwright, autobiographer and historian), as well as cultural politician and opponent of apartheid legislation. Nevertheless, his is not a familiar name to the majority of South Africans, and where he is known, Butler remains a problematic figure. On the one hand, he has been criticised for expressing dated or even "colonial" ideas, or for lacking radical political conviction; on the other hand, he is often seen as a "grand old man" in South African literature rather than as a writer for a new generation of readers. These views do not take into account those elements in Butler's writing that were (and still are) subversive, intellectually compelling and of enduring literary value; nor do they consider the complex private man behind the public persona. Butler's response to the South African situation presents us with a challenge - to acknowledge frankly those elements in his life and work that distance him from us, without losing sight of the significance they hold. The current study makes use of Butler's private correspondence and unpublished material from the National English Literary Museum archives in Grahamstown, and combines the biographical insight gained from this documentation with criticism of his published work in every genre to offer a more balanced explication of Butler's life and work than has yet been achieved.

How do the mental health services offered by USU pre-COVID19 compare to the present? COVID19 has essentially taken the world and changed it. People are required to stay inside more, there is a decrease in social interaction and there is a political aspect most weren't expecting. This question is important because in such tumultuous time, mental health and mental health services are of utmost importance. Isolation and a change in most every aspect of life can take a toll on someone's mental health. The approach to this project is done with mixed methods. Students majoring in English at Utah State University will be surveyed and there will also be an interview with a faculty member in the English department. Most students have not noticed an increase and if some had it was the minimum changes. These results are significant because even though USU has changed their services offered most students aren't being made aware of the changes. The global pandemic of COVID19 has been a struggle for everyone ranging from students of all ages, teachers and professors and business professionals. We need to take care of our mental health and that starts at the root of things like services offered to students. ; https://digitalcommons.usu.edu/fsrs2020/1045/thumbnail.jpg

Against the backdrop of world religious violence, Singapore is as a beacon of inter-ethnic harmony: A 2015 poll, carried out in China, Taiwan, Hong Kong, and Singapore, returned the unanimous verdict that it was Singapore that had made the most social progress among the four Chinese ethnic Chinese societies. In 2014, the Pew Research Center ranked Singapore at the top of their Religious Diversity Index. The nation's bilingual policy is critical to the integration of the multi-racial communities of Singapore. This position is highlighted in a discussion of how, in the early years after independence in 1965, the Singapore government had fought Chinese language chauvinists to establish English, "the language of the colonizer," as lingua franca.\302\240 The Singapore story is staged on the platform of the theatre of Singapore playwright Kuo Pao Kun, here presented as a "revolutionary warrior" in the mould of Lu Xun of China's New Culture Movement.