Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished

Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished

Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished

The subject of the present work is the provision of higher literate education in late Roman Syria (c. 350 - c. 450). The difference that Christianity made to literate education has always been in danger of being explained with the introduction and the development of a new kind of instruction provided in monasteries. A rigid dichotomy between secular schools and Christian monasteries, however, finds limited validation in our sources for literate education. While early Christian literature often presented monasteries as providers of education, documentary evidence offers a more blurred picture. On the one hand, studentsʼ papyri show the penetration of Christianity into schools, and, on the other, secular instructional texts have been found in the excavations of early monasteries in Egypt. This thesis presents a neglected corpus of Christian instructional texts that call into question an oppositional understanding of scholastic and monastic education in the Syrian region during late Antiquity. The corpus consists of the Syriac translations of six literary pieces by (or attributed to) Plutarch, Lucian, and Themistius that bring together features of rhetorical education with an interest in Christian asceticism (ch. 2). While the contents and the transmission of the Syriac translations reveal the link to Christianity and Christian ascetic practice (ch. 3), the textual form and the choice of the texts unearths the underlying connection to traditional literate education (ch. 4). These documents, which will be put in relation to instructional literature composed in Greek, Latin, and Syriac in the same period, challenge the existence of a neat line dividing scholastic and monastic education in the Syrian region during late Antiquity. A fresh analysis that is not constrained by a preconceived model of monastic instruction better accounts for the involvement of early Christian leaders in higher education and prompts a new investigation of their conduct on the social scene. Their agency now appears much closer to that of their non-Christian counterparts, sophists in primis, and raises the broader question of the extent to which they owed their considerable success to the implementation of strategies ultimately derived from the world of professional paideia.

This study identifies a theological trajectory of first generation “believers” – those who allow the biblical text to speak authoritatively into their lives – within the Sindhi community of Pakistan. A passage from a contemporary translation of the New Testament in the Sindhi language – Luke 15:11-32, Jesus’ Parable of the Two Lost Sons – was presented in interview settings to discover how Sindhis express their faith as they consider the message of the parable. Culture texts generated by believers are compared to those generated by “traditional” Muslim Sindhis who do not accept the Bible as authoritative. Twenty–eight people identified as Sindhi believers were interviewed as well as twenty traditional Sindhi Muslims. Similarities and contrasts between the two groups are used to discover how the theological praxis of the believers is being impacted and how they are adjusting their view of God as they engage scripture. The description of theological trajectories that diverge from accepted traditional convictions is referred to as “mapping.” Six themes were identified from the interviews that are important for both groups while demonstrating distinct contrasts and similarities. The themes are (1) God is compassionate/kind/merciful/loving beyond our imagination, (2) God forgives his servants who repent, (3) Concepts of rewards, punishment and the fear of God, (4) The relationship of human beings with God (child versus servant), (5) Issues of justice, honor and status, and (6) The importance of obedience to God. An evaluation of the six themes revealed one overarching trajectory: a shift from a dominant master–servant view of the Divine–human relationship to a father–child paradigm. The research affirms that the shift to a biblically shaped view of God is not disconnected from previous beliefs, but is based on and shaped by a priori assumptions held by members of society. Commitment to the Bible as God’s word speaking authoritatively to believers creates a shift or trajectory of faith so that current perspectives, symbols and metaphors of God are being reformed and reconfirmed through the believers’ interaction with the Sindhi translation of scripture. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

Der Band fasst die Ergebnisse einer 2010 an der Universität Tübingen unter dem Titel „Literarisches Übersetzen: Texte, Autoren, Räume, Medien“ veranstalteten Ringvorlesung zusammen. Handelt es sich bei Claudia Dathe, Renata Makarska und Schamma Schahadat um dem slavischen Raum verbundene Herausgeberinnen, so verwundert nicht, dass Beiträgen aus dem Bereich der Slavistik der meiste Platz gewährt wird. Auf sie folgen die Romanistik, die Anglistik sowie die Sinologie und Rechtswissenschaft. Das Verhältnis von Theorie und Praxis ist ausgewogen. Sechs der zwölf Autoren sind selbst als Übersetzer tätig und widmen sich Fallbeispielen bzw. praktischen Problemen des Übersetzens.

In the early-15th-century book Il libro dell’arte by Cennino Cennini, the author uses the word diadema about a dozen times. The most recent Swedish edition from 2011 interprets this not as an object but as a halo, a divine light. The earlier edition from 1947/2000 keeps the closest meaning, a diadem, and by that the physical item. Both a material diadem and an immaterial halo would be represented in gold in the paintings described, consequently the symbolism of this material is closely linked to the interpretation of the motives Cennini could be describing.        The time around 1400, in Florence, is an important period of transition, where a fashion that differs for men and women has just been born, the boundaries of the sumptuary laws concerning headdress and jewellery are constantly challenged by women, and the rise of a more secular world where an individual dignity developed may instead be an argument that the word diadema is an essential sign of a more materialistic lifestyle emerging. Several factors come together arguing that the golden headdress of the early renaissance played just as important a role in paintings as the divine light and therefore showing that not every item gilded is a symbol of divinity, it can also be earthly belongings such as insignia, jewellery and dress decoration.

The thesis focuses on the translations of Czech literature in Finland, specifically on the person of eminent translator from Czech into Finnish, Kirsti Siraste. It describes the historical context of the second half of the 20th century when Siraste worked as an active translator, the ideology of the era which influenced the whole social climate, i. e. the translator's and publisher's work as well; and the position of Czech literature in Finland at that time. The thesis also maps the comprehensive situation of literary translation in Finland because Czech literature is a part of literary translation production as a whole. Another focus point of the thesis is the research of norms in literary translation and Finnish literary production as well. The last part of the thesis is a translatological analysis of one of Siraste's translations, specifically The Unbearable Lightness of Being by Milan Kundera. The analysis consists of a comparison of the Czech and the Finnish text focusing on political references, which might become a subject of (self-)censorship, and other realities in the text; and other integral parts of translatological analysis - characteristics of Milan Kundera as a writer, and his work, the Czech version of the novel as a whole, the translation in the context, and the reception of the...

Text has abstracts in English, Afrikaans and isiZulu / Translators give us access to texts written in other languages, yet they remain mostly invisible to us. The translator’s preface therefore becomes the most important paratext where their voices are heard and where the text is identified as a translation. Research on South African paratexts is scarce and the study contributes to filling this gap. The aim of this study was to explore the nature of South African translatorial prefaces by determining the characteristics, content and functions of the prefaces and describing how translators are visible in their prefaces. A qualitative study was done where Genette’s (1997) conceptual framework was fitted into the overarching theory of Descriptive Translation Studies, making use of thematic analysis as described by Braun and Clarke (2013) to analyse the data. The data consisted of 65 South African literary texts with translatorial prefaces, published between 1945 and 2016 in the official South African languages. The study found that South African translators are mostly invisible through the absence of translatorial prefaces, but when they do write prefaces, they become highly visible and write about a wide variety of topics that make their prefaces a rich documentary source of valuable information for readers, translation studies students and scholars. The study provides a foundation for further research on South African translatorial prefaces. Translatorial prefaces should be included in the curricula for Translation Studies students and in a multilingual country like South Africa, no translation should be without a preface. Translators are encouraged to write comprehensive prefaces that will increase their visibility and situate translations in the polysystem of South African literature. / Vertalers gee ons toegang tot tekste wat in ander tale geskryf is, maar tog bly hulle meestal onsigbaar vir ons. Die vertalersvoorwoord word dus die belangrikste teks waar hul stemme gehoor kan word en waar die teks as ’n vertaling geïdentifiseer kan word. Navorsing oor Suid-Afrikaanse parateks is skaars en die studie dra daartoe by om hierdie leemte te vul. Die doel van die studie was om die aard van Suid-Afrikaanse vertalersvoorwoorde te ondersoek deur die kenmerke, inhoud en funksies van die voorwoorde te bepaal en te beskryf hoe vertalers sigbaar is in hulle voorwoorde. ’n Kwalitatiewe studie is gedoen waar die konseptuele raamwerk van Genette (1997) in die oorkoepelende teorie van Beskrywende Vertaalstudies toegepas is, met behulp van tematiese analise soos beskryf deur Braun en Clarke (2013) om die data te ontleed. Die data bestaan uit 65 Suid-Afrikaanse letterkundige tekste met vertalersvoorwoorde, wat tussen 1945 en 2016 in die amptelike Suid-Afrikaanse landstale gepubliseer is. Die studie het bevind dat Suid-Afrikaanse vertalers hoofsaaklik onsigbaar is deur die afwesigheid van vertalersvoorwoorde, maar wanneer hulle wel voorwoorde skryf, word hulle hoogs sigbaar en skryf hulle oor ’n wye verskeidenheid van onderwerpe wat hul voorwoorde ’n ryk dokumentêre bron van inligting vir lesers, studente in vertaalstudies en vakkundiges maak. Die studie bied ’n basis vir verdere navorsing oor Suid-Afrikaanse vertalersvoorwoorde. Vertalersvoorwoorde behoort opgeneem te word in die kurrikula van vertaalstudie studente en in ’n veeltalige land soos Suid-Afrika behoort geen vertaling sonder ’n vertalersvoorwoord te wees nie. Vertalers word aangemoedig om omvattende voorwoorde te skryf wat hul sigbaarheid sal verbeter en hul vertalings in die polisisteem van Suid-Afrikaanse letterkunde sal plaas. / Abaguquli beelwimi basenza sikwazi ukufikelela kwiimbalo ezifumaneka ngezinye iilwimi, kodwa bahlala befihlakele kuthi. Iimbulambethe zabaguli zilwimi ngoko ke ziba yingcaciso ebaluleke kakhulu ethi ibaveze ivakalise amazwi abo, kwaye yenza iimbalo ezo zibe nokuphawulwa okanye zichazwe njengeenguqulelo. Uphando malunga neembulambethe okanye iingabulazigcawu eMzantsi Afrika lunqabile kungoko olu phando lunegalelo ekuvaleni esi sikhewu. Injongo yolu phando kukuphonononga ubume beembulambethe zeenguqulelo ezifumaneka eMzantsi Afrika ngokufumanisa iimpawu zazo, umxholo kunye nemisebenzi yeembulambethe, kwakunye nokuchaza indlela abazibonakalisa ngayo abaguquli kwiimbulambethe zabo. Kwenziwe uphando lohlobo oluchazayo (qualitative), apho kuysetyenziswe inkqubosikhokelo yengqiqo kaGenette (1997) ndawonye nethiyori esisikhokelo yeziFundo zoGuqulo loLwimi eziChazayo (Descriptive Translation Studies), nolusebenzisa uhlahlelo lwethematiki njengoko luchaziwe nguBraun noClarke (2013) ekuhlalutyeni idatha. Idatha iqulathe iimbalo zoncwadi ezingama-65 zaseMzantsi Afrika ezineembulambethe zeenguqulelo ezapapashwa phakathi konyaka ka-1945 no-2016 ngeelwimi ezisemthethweni eMzantsi Afrika. Olu phando lufumanise ukuba abaguquli beelwimi ikakhulu, ababonakali ngenxa yokungabikho kweembulambethe zezi nguqulelo, kodwa xa bathe bazibhala iimbulambethe, bayabonakala kakhulu kunjalonje batsho babhale ngenqwaba yezihloko ezahlukeneyo nezenza iimbulambethe zabo zibe ngamaxwebhu angoovimba abaqulethe ubutyebi bolwazi olubalulekileyo kubafundi zincwadi, abafundi bezifundo zoguqulo kunye nezifundiswa. Olu phando lwakha isiseko solunye uphando olunokwenziwa ngeembulambethe zeenguqulelo zaseMzantsi Afrika. Ngolu phando kuhlatyw’ ikhwelo lokuba iimbulambethe zeenguqulelo zibe yinxalenye yekharityhulam yabafundi beziFundo zoGuqulo kananjalo, kwilizwe elineelwimi ngeelwimi njengoMzantsi Afrika, makungabikho nguqulelo ingenambulambethe. Abaguquli bayakhuthazwa ukuba babhale iimbulambethe ezityebileyo eziya kubatyhila ngakumbi babonakale kubafundi neziya kubeka iinguqulelo kwisixokelelwano soluhlu loncwadi lwaseMzantsi Afrika. / Linguistics and Modern Languages / M.A. (Linguistics)

This thesis examines the increasing sophistication of sixteenth-century French literary engagement with Virgil's Aeneid. It argues that successive forms of engagement with the Aeneid should be viewed as a single process that gradually adopts increasingly complex literary strategies. It does this through a series of four different forms of literary engagement with the Aeneid: translation, continuation, rejection and reconciliation. The increasing sophistication of these forms reflects the writers' desire to interact with the original Aeneid as political epic and Roman foundation narrative, and with the political, religious and literary contexts of early modern France. The first chapter compares the methods of and motivations behind all of the sixteenth-century translations of the Aeneid into French; it thus demonstrates shifts in successive translators' interpretations of Virgil's work, and of its application to sixteenth-century France. The next three chapters each analyse adaptation of Virgil's poem in a major French literary work. Firstly, Ronsard's Franciade is analysed as an example of French foundation epic that simultaneously draws upon and rejects Virgil's narrative. Ronsard's poem is read in the light of Mapheo Vegio's “Thirteenth Book” of the Aeneid, or Supplementum, which continues Virgil's narrative and carries it over into a Christian context. Next, Agrippa d'Aubigné's response to Virgilian epic in Les Tragiques is shown to have been mediated by Lucan's Pharsalia and its anti- epic and anti-imperialist interpretation of the Aeneid. D'Aubigné's inversion of Virgil is highlighted through comparison of attitudes to death and resurrection in Les Tragiques, the Aeneid and Vegio's Antoniad. Finally, Guillaume de Salluste du Bartas' combination, in La Sepmaine and La Seconde Sepmaine of the hexameral structure of Genesis with Virgil's narrative of reconciliation after civil war is shown to represent the most sophisticated understanding of and most complex interaction with the Aeneid in sixteenth-century France.