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Each group will then work on an intersemiotic translation back into poetry. We would like to encourage groups to collaborate on a shared, multilingual translation, which can be performed at the end of the workshop. The results of both journeys were then pulled together in a travelling exhibition, which will be partially installed at the Cultural Literacy and Cosmopolitan Conviviality Conference and the material for the workshop will be drawn from the exhibition.

If possible, participants should bring their own mobile devices to the workshop. Dr Manuela Perteghella is a literary translation theorist and independent researcher. She has published research in the field of literary and theatre translation, pioneering the theory of translation as creative and critical practice Translation and Creativity , Continuum ; One Poem in Search of a Translator , Peter Lang ; Staging and Performing Translation , Palgrave She has taught translation at UK universities, and worked for various theatre companies.

Manuela is the creator and co-curator of the art-translation exhibition TransARTation! Digital Nomads are people who are nomadic in the sense that they do not have a fixed home but live and work in constant transit.

They are digital in the sense that most — if not all — of their work happens online: as authors, Instagramers , entrepreneurs, and crowd workers they live in short-term rentals and often work from co-working spaces or coffee shops. With physical and virtual access to global markets, ever-improving global connectivity, digitization, and the possibility of taking advantage of geo-arbitrage they are — in some ways — the epitome of a hypermobile and hyper-globalized elite. My paper explores the cosmopolitan conviviality of Digital Nomads by examining cultural products used for the purpose of self-representation e.

Revealing the modes of their cosmopolitan conviviality, I hope to shed light on the complexity of the phenomenon and contribute to a better understanding of how social, cultural, economic, and political developments have shaped the rise of digital nomadism.


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Anne von Petersdorff is a scholar, filmmaker, and educator from Berlin, Germany. In my proposal, I would like to describe the relationship between multilingualism and cultural literacy. One of these critics discusses self-fashioning and the other the narrative point of view. As Polish men of science and literature, Conrad and Malinowski are excellent examples of the crystallisation of both important narrative forms and ethnographic methods participant observation.

These two forms meet in the 20th century in immersive journalism. My central thesis is that the ability to switch between the anthropological approximation focalization and the all-seeing eye is an essential social skill resulting from multilingualism. It can be argued that the application of this new cultural skill is not the result of functional multilingualism, but rather the resulting need for continuous intercultural translation and consideration of other points of view.

In this way, one can also argue that the cultural literacy resulting from multilingualism is to a great extent rationality, as Richard Rorty understood the term. From a theological point of view, multilingualism means accenting sense, not letters and mercy, which is the implementation of the Old Testament concept of justice. This is evidenced by the famous Open Letter on translating by Martin Luther. That is where we find the principle of focusing on the real language of real people — anthropological focusing.

He used to be a Pro-Vice-Chancellor Pol. He is a full professor of the humanities, a student of cognitive analysis, doctor of cultural and literary criticism and theoryand the editor-in-chief of a scientific journal. He has also studied at the University of Lund, Sweden. He has researched at the University of Cambridge, UK and in many higher education institutions in Europe.

This paper analyses two short-story collections: Drifting by Katia D. Ulysse, a Haitian writer who moved to the U. Mignolo Those stories actively deal with epistemological colonial difference and I argue that the writers create a space in the collective imaginary for a diasporic dimension in which localisms can coexist without being either objectified or assimilated. As they both write in English, this paper also reflects on how cultural translation is carried out on the page, through both heteroglossia cf. Bakhtin and metatranslation cf.

Steiner She is currently spending a year at the Catholic University in Lisbon for a co-tutelle program. She is writing her dissertation thesis on Anglophone diasporic literature from Cuba, Haiti and the Dominican Republic, in relation to matters of cultural identity and representation.

In , Elisabeth zu Wied became the first queen of Romania, which had recently gained independence from the Ottoman Empire under her husband Karl von Hohenzollern-Sigmaringen. Romania now incorporated three regions which had been under various different cultural influences, and was ruled by a German king who looked to Western Europe for cultural and political guidance.

Hence, the public discourse on Romanian identity which had, as in many other regions, sparked uprisings in , was rekindled. However, the stories in themselves reach far beyond the invocation of a flourishing Romanian vision under German rule.

Manual Journal de linfidèle (roman gay) (French Edition)

My paper will explore the ways in which the author used the fairy tale genre as a means to mediate between cultures. After the referendum on Scottish national self-rule in , much of post-devolution Scottish literature has been concerned with challenging Scottishness. It will be contended that this novel is particularly useful for this purpose in terms of scope, as the story follows the tour of a jazz band not only in the more cosmopolitan cities of Scotland but also in remote towns of the Scottish Highlands.

Drawing from space and affect theories, this paper aims to study how, from his situated position as a black and Scottish writer, Sutherland scrutinizes issues of ethnicity and belonging in the nation. Thirdly, through the dystopian and often violent portrayal of Scottish society and its attitudes towards the stranger presented in the book, I will assess whether the text presents the failure of multiculturalism or gives hope for the creation of a convivial culture.

Her research areas are contemporary and postcolonial literatures in English and gender studies. The project has involved oral interviews with former scholarship holders as well as with the WUS professionals who administered the programme and supported them. One of the striking insights that has emerged from these interviews, and from discussions with contemporary NGOs on the lessons of the programme for refugee work today, is the strikingly different discourse that was successfully used by WUS: the language of international social justice rather than that of human rights.

In a context in which victim culture prevails, rights hierarchies are increasingly deployed in political discourse, and in which cosmopolitan conviviality is seemingly challenged from the political right by populism, this paper asks if there is a need to change idiom and thus refocus social values.

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In contexts where social welfare and professional prospects are key to a successful life project for those individuals who migrate today for a variety of complex reasons, might a rights discourse be creating resistances? Might a refocusing on social justice thus permit greater challenge to such resistances and even reassert the values of the welfare state at a time when they are in serious retreat? Without offering precise conclusions, the story of WUS offers clear insights into how social justice worked at an earlier point in time to enable popular solidarity for Chileans against a Conservative, Thatcher-led government that was not enthusiastic about the scholarship programme.

Her research interests centre on contemporary cultural memory, with a focus on narrative and film. She has recently been conducting research on Chilean exile memories in collaboration with the Museum of Memory and Human Rights in Santiago, Chile.