Translating Kali S Feast

Translating Kali's Feast is an interdisciplinary study of the Goddess Kali bringing together ethnography and literature within the theoretical framework of translation studies. The idea for the book grew out of the experience and fieldwork of the authors, who lived with Indo-Caribbean devotees of the Hindu Goddess in Guyana. Using a variety of discursive forms including oral history and testimony, field notes, songs, stories, poems, literary essays, photographic illustrations, and personal and theoretical reflections, it explores the cultural, aesthetic and spiritual aspects of the Goddess in a diasporic and cross-cultural context. With reference to critical and cultural theorists including Walter Benjamin and Julia Kristeva, the possibilities offered by Kali (and other manifestations of the Goddess) as the site of translation are discussed in the works of such writers as Wilson Harris, V.S. Naipaul and R.K. Narayan. The book articulates perspectives on the experience of living through displacement and change while probing the processes of translation involved in literature and ethnography and postulating links between ‘rite' and ‘write,' Hindu ‘leela' and creole ‘play.' The author wrote the description of the Big Puja (namely chapter 9, 10, 11, and 13) and the Guyana Kali Puja Lexicon (chapter 17) in collaboration with Guyanese scholar Karna Singh.

Drawing on research by French authors, this book introduces a major new concept, the (M)other tongue, and shows its relevance to language learning and pediatrics in a multicultural society. It is for students and lecturers in languages, linguistics, translation studies and education, and for child psychologists, psychiatrists and speech therapists.

Borders separate but also connect self and other, and literary texts not only enact these bordering processes, but form part of such processes. This book gestures towards a borderless world, stepping, as it were, with thousand-mile boots from south to north (even across the Atlantic), from South Africa to Scandinavia. It also shows how literary texts model and remodel borders and bordering processes in rich and meaningful local contexts. The essays assembled here analyse the crossing and negotiation of borders and boundaries in works by Nadine Gordimer, Ingrid Winterbach, Deneys Reitz, Janet Suzman, Marlene van Niekerk, A.S. Byatt, Thomas Harris, Frank A. Jenssen, Eben Venter, Antjie Krog, and others under different signs or conceptual points of attraction. These signs include a spiritual turn, eventfulness, self-understanding, ethnic and linguistic mobilization, performative chronotopes, the grotesque, the carceral, the rhetorical, and the interstitial. Contributors: Ileana Dimitriu, Heilna du Plooy, John Gouws, Anne Heith, Lida Krüger, Susan Meyer, Adéle Nel, Ellen Rees, Johan Schimanski, Tony Ullyatt, Phil van Schalkwyk, Hein Viljoen.

Through an 'ethnography of ethnographers', this volume explores the varied ways in which anthropologists become and remain attracted to the discipline. The contributors reflect on the initial preconceptions, assumptions and expectations of themselves as young anthropologists, and on the ways in which early decisions are made about fieldwork and about the selection of field locations. They question how fieldworkers come to understand what anthropology is, both as a profession and as a personal experience, through their commitments in the field, in academic departments and in contexts where their 'specialist knowledge' is called upon and applied. They discuss the nature of reflexivity that emerges out of anthropological practices, and the ways in which this reflexivity affects ethnographic practices. Providing reflections on fieldwork in such diverse places as Alaska, Melanesia, New York and India, the volume critically reflects on the field as a culturally constructed site, with blurred boundaries that allow the personal and the professional to permeate each other. It addresses the 'politics of location' that shape the anthropologists' involvement in 'the field', in teaching rooms, in development projects and in activist engagements. The journeys described extend beyond 'the field' and into inter-disciplinary projects, commissions, colleges and personal spheres. These original and critical contributions provide fascinating insights into the relationship between anthropologists and the nature of the discipline.

This book showcases the diversity of ways in which urban residents from varying cultural contexts view, interact, engage with and give meaning to urban nature, aiming to counterbalance the dominance of Western depictions and values of urban nature and design. Urban nature has up to now largely been defined, planned and managed in a way that is heavily dominated by Western understandings, values and appreciations, which has spread through colonialism and globalisation. As cities increasingly represent a diversity of cultures, and urban nature is being increasingly recognised as contributing to residents' wellbeing, belonging and overall quality of life, it is important to consider the numerous ways in which urban nature is understood and appreciated. This collection of case studies includes examples from Africa, Asia, Europe, North and South America, and reflects on the multi-dimensional aspects of engagements with urban nature through a biocultural diversity lens. The chapters cover several themes such as how engagements with nature contribute to a sense of wellbeing and belonging; the implications that diversity has on the provision, design and management of urban environments; and the threats inhibiting residents’ abilities to engage meaningfully with nature. The book challenges the dominant discourse, Western ideological understandings and meta-narratives of modernisation and unilineal urban transitions. A timely addition to the literature, Urban Nature: Enriching Belonging, Wellbeing and Bioculture offers an alternative to Western ideological understandings of nature and values and will be of great interest to those working in human and environmental urban ecology. It will also be key reading for students in the relevant fields of anthropology, development studies, geography, social ecology and urban studies.

Violence disturbs. And violent depictions, when encountered in the biblical texts, are all the more disconcerting. Isaiah 63:1-6 is an illustrative instance. The prophetic text presents the "Arriving One" in gory details ('trampling down people'; 'pouring out their lifeblood' v.6). Further, the introductory note that the Arriving One is “coming from Edom” (cf. v.1) may suggest Israel's unrelenting animosity towards Edom. These two themes: the "gory depiction" and "coming from Edom" are addressed in this book. Irudayaraj uses a social identity reading to show how Edom is consistently pictured as Israel's proximate and yet 'other'-ed entity. Approaching Edom as such thus helps situate the animosity within a larger prophetic vision of identity construction in the postexilic Third Isaian context. By adopting an iconographic reading of Isaiah 63:1-6, Irudayaraj shows how the prophetic portrayal of the 'Arriving One' in descriptions where it is clear that the 'Arriving One' is a marginalised identity correlates with the experiences of the "stooped" exiles (cf 51:14). He also demonstrates that the text leaves behind emphatic affirmations ('mighty' and 'splendidly robed' cf. v.1; “alone” cf. v.3), by which the relegated voice of the divine reasserts itself. It is in this divine reassertion that the hope of the Isaian community's reclamation of its own identity rests.