By George Steiner
In his vintage paintings, literary critic and student George Steiner tackles what he considers the Babel “problem”: Why, over the process historical past, have people constructed hundreds of thousands of alternative languages whilst the social, fabric, and monetary merits of a unmarried tongue are seen? Steiner argues that assorted cultures’ wants for privateness and exclusivity ended in each one constructing its personal language. Translation, he believes, is on the very center of human communique, and hence on the middle of human nature. From our daily notion of the area round us, to creativity and the uninhibited mind's eye, to the usually inexplicable poignancy of poetry, we're regularly translating—even from our local language.
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Additional resources for After Babel: Aspects of Language and Translation
It is precisely one of the kinds of Islam that Islamic feminists in the UK are attempting to challenge by uncoupling text-based religious doctrine from cultural practices. If images from the Koran, such as the Book of Fates, djinns and angels provide the framework for dominant forms of religious belief, imagery drawn from nature is used to evoke unseen forms of power (that cause snow to fall or moths to go to flames) and to suggest how the ostensibly absent is always there if only hauntingly. 4 Conclusion: Muslims and the politics of representation The differences between forms of belief in Islam, in particular between Sufism, moderate Islam, fundamentalism and Islamism are important yet often missing dimensions in Western discussions of Muslims and Islam.
Notes 1. The Future of Multiethnic Britain covered questions of culture, history, identity, Britishness, social equality and strategies for change. 2. Other significant themes in novels and poetry by postwar British ethnic minority writers are historical reimaginings of slavery and colonialism. See in particular the work of David Dabydeen, Fred A’guiar and Caryl Phillips. 3. For more on place see Procter (2003), Macleod (2004) and Sandhu (2004). 4. See, for example, Asian Women Writers Workshop (1988), Kureishi (1990), Syal (1996) and Ali (2003).
For example, referring to the description of maple leaves frozen underneath the ice ‘as intricate as the gold jewellery from the Subcontinent,’ she suggests, ‘Shamas’s bi-focal cultural perspective reveals a profoundly present but symbolically frozen South Asian reality’ (Moore, 2009: 7). This South Asian reality, which is in some respects ‘frozen’ in the diasporic imagination of the homeland and traditional culture, is repeatedly invoked via natural imagery that brings together Pakistan and Yorkshire and, as Moore suggest, renders ‘the depressing urban landscape pastoral, even exotic’ (p.
After Babel: Aspects of Language and Translation by George Steiner