Of<i>the satanic verses’</i>Mohajirs and migrants: Hybridity vs. syncretism and indigenous aesthetics in postcoloniality

Jussawalla, Feroza

doi:10.1080/09528829508576567

Cited by 5 publications

(2 citation statements)

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“…A partial list: anthropology (Thomas, 1996), critical race studies (Werbner and Modood, 1997), cultural studies (Gilroy, 1993), art criticism (Clarke, 1997;Coombes, 1992), popular music and ethnomusicology (Boggs, 1991;Hutnyk, 1997;Nexica, 1997;Salamone, 1998), sociology (Nederveen Pieterse, 1994, film studies (Marchetti, 1998), literary criticism (Jussawalla, 1995;Moreiras, 1999;Young, 1995), migration studies (Papastergiadis, 2000), postcolonial theory (Ahmad, 1995;Bhabha, 1994;Said, 1994), and performance studies (Joseph and Fink, 1999). Hybridity is also used in studies of tourism (Hollinshead, 1998), folklore (Kapchan and Turner-Strong, 1999), sports (Archetti, 1999), and architecture (Morton, 2000).…”

Section: Policy Matters: Hybridity and The Statementioning

confidence: 99%

Hybridity, or the Cultural Logic of Globalization

Kraidy¹

2006

365

418

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Section: Policy Matters: Hybridity and The Statementioning

confidence: 99%

Hybridity, or the Cultural Logic of Globalization

Kraidy¹

2006

365

418

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“…With some reservations, I endorse the distinction between the hybrid and the syncretic established by Jussawalla (1995). My scheme seems to confirm such distinction: the syncretic allows for emic readings, while the hybrid seems to be installed in an etic perspective.…”

Section: Figure 1: Main Postcolonial Translation Strategiesmentioning

confidence: 69%

Semiotic alteration in translation. Othering, stereotyping and hybridization in contemporary translations from Arabic into Spanish and Catalan

Cortés

2021

LANS-TTS

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It is already widely recognized that ‘foreignization’ is a cover word which stands for many different processes of cultural translation, from a problematic literalism which tends to exoticism, to a welcome but rarely achieved ‘othering’ understood as an ethical act of respect for the other ’s specificity. Seen from a pragmatic perspective, what still needs to be assessed are the reasons behind a hypothetic threshold of acceptability and the extent of the unstable and risky space where source culture expectations are challenged as a result of the translator ’s management of socio-cultural biases. Starting from the assumption that cultural translation implies a metonymical move by which key textual elements stand as symbols representing the foreign culture, the proposed article will present a scheme of the pragmatic and semiotic processes at work in translations from Arabic into Spanish and Catalan. A review of recent Spanish translations of contemporary Arabic fiction and the muchacclaimed Catalan translation of the Qur ’an will try to show that instances of hybridization and ambivalent readings occur foremost when semiotic categories are altered as a result of the familiarization of unexpected cultural referents. However, semiotic alteration only happens in the narrow margin allowed by the threshold of acceptability, which is the site of ambivalence.

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Wallāda Bint al-Mustakfi: A Muslim Princess Speaking Passionately and Persistently in the “Palimpsest” of al-Andalus

Omran

2022

Women's Studies

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Ofthe satanic verses’Mohajirs and migrants: Hybridity vs. syncretism and indigenous aesthetics in postcoloniality

Cited by 5 publications

References 4 publications

Hybridity, or the Cultural Logic of Globalization

Hybridity, or the Cultural Logic of Globalization

Semiotic alteration in translation. Othering, stereotyping and hybridization in contemporary translations from Arabic into Spanish and Catalan

Wallāda Bint al-Mustakfi: A Muslim Princess Speaking Passionately and Persistently in the “Palimpsest” of al-Andalus

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