Earlier this month, the Oxford German Network launched their third annual ‘German Classic Prize’. This is an essay competition for sixth formers (those going from Year 12 into Year 13 over the summer), which is designed to explore and celebrate a different ‘classic’ German text each year.
This year, the prize focuses on E.T.A. Hoffmann’s ‘Der Sandmann’ (1816) – one of the most captivating short stories in German literature and a masterpiece of Gothic fiction. Hoffmann’s eerie and mysterious tale centres on a young, impressionable student called Nathanael, who becomes convinced that he is pursued by a shadowy figure called Coppelius. Filled with Doppelgänger, mechanical dolls, alchemistic experiments, inexplicable fires, uncanny optical toys, and misaddressed letters, ‘Der Sandmann’ explores the power of the imagination as it erupts into a dark obsession.
The Oxford German Network is offering free study packs to Year 12/ Lower Sixth students who wish to take part. You can find more details about this here – be sure to request a study pack by midday on 10 June 2019.
In connection with this prize, the Oxford German Network has also produced a fantastic video podcast series about the text. One of these videos forms part of a special tie-in with our Virtual Book Club.
The episode below is a discussion between doctoral student, Karolina, and three undergraduates about an extract from Hoffmann’s short story. The full story is available here, and the extract under discussion begins ‘Seltsamer und wunderlicher’ and runs until ‘nicht anzufangen.’
The Virtual Book Club is back, and this episode features a discussion of a text in French. Here, Junior Research Fellow, Macs, talks to undergraduates Isobel and Hector about a short extract from Rachid Boudjedra’s Topographie idéale pour une agression caractérisée (Paris: Denoël, 1975, pp. 173-4).
They consider questions such as:
What is the style of this passage? Is it difficult to read and understand and if so, why?
Is there a relationship between the style and what’s happening in the excerpt?
What kinds of translation take place in this passage?
How does the protagonist respond to the image of the lotus? Is it right to say that he’s reading the advertisement even though he’s supposedly illiterate? Is he misreading it? What would a “correct” reading of this advertisement look like?
What language skills are required to read a map or an advertisement?
If you would like to be sent a copy of the text so you can follow the discussion, please email us at email@example.com
The next episode will be on German, and will be a special tie-in with this year’s German Classic Prize. Stay tuned…
This week on Adventures on the Bookshelf we’re continuing our exploration of the exhibition ‘Babel: Adventures in Translation‘. A couple of weeks ago, we looked at the Cinderella story and how it has been transferred and adapted across cultures. This week, we’re thinking about how to translate fables.
You probably know that a fable is a short story that aims to convey a moral, usually involving animals. Famous examples include ‘The Boy who Cried Wolf’, ‘The Town Mouse and the Country Mouse’, and ‘The Hare and the Tortoise’, to name but a few. Such stories have been popular since ancient times, and can be identified in many different traditions, including Aesop’s ancient Greek fables, and the Sanskrit Panchatantra, which are among the world’s most translated texts. These stories have enjoyed an enduring popularity and are still widely told today.
Although we might think of these stories as being primarily for children, they were originally written for adults in order to promote a moral message. But, of course, when it comes to translation, that raises all sorts of questions: how far is it possible to transfer a moral framework between different cultures and communities?; why are animals afforded such a key role in fables, and do animals have the same associations across the world?
Below, we’ve included a worksheet that was designed for visitors to the exhibition. However, you do not need to have seen the exhibition to undertand it. Take a look at some of the discussion points raised, including, intriguingly, the surprising study that found that children who were told the story of ‘The Boy who Cried Wolf’ were actually more likely to lie after hearing it! You can right click and open the images separately to see a bigger version, or access a pdf here.
Remember, the exhibition runs until 2nd June – do pay a visit if you can!
This week’s blog post was written by Franklin, a second-year student in French and Portuguese from scratch. Here, Franklin tells us about this year’s ‘Brazil Week’…
In Week Six of Hilary Term every year, the Portuguese Sub-faculty organises ‘Brazil Week’, a series of free events – talks, performances and film screenings, to name just a few – which are open to members of the University and local community. The aim: to raise awareness of the richness and diversity of Brazilian culture. Events, though organised from within the Modern Languages Faculty, are designed to underline the wide variety of disciplines in which aspects of Brazil and Brazilian life are being researched: politics, history, theology, anthropology and sociology, for example. Each year promises to be an engaging and exciting week, and this year’s Brazil Week – whose theme was ‘Brazil Now’, in light of the election of Jair Bolsonaro to the presidency – was no exception.
The week began with a focus on film. On Monday evening, St Peter’s – one of the more than 30 colleges that comprise the University – hosted a screening of Flávia Castro’s Deslembro, a film that explores themes of identity and memory through the lens of the experiences of its teenage protagonist, Joana. The following day, we welcomed Dr Maite Conde, Lecturer in Brazilian Studies at Cambridge University, who spoke about her recently published book, Foundational Films: Early Cinema and Modernity in Brazil. Maite’s book discusses the reception of cinema in Brazil in the early twentieth century and explores how early films sought to represent cities, such as Rio de Janeiro, in a similar vein to European capital cities, notably Paris, and her talk was particularly insightful for final year students studying Brazilian cinema.
Later on Tuesday, in what was perhaps the standout event of the week, the Brazilian writer and activist Anderson França gave a talk which touched on his 2017 collection of crônicas, Rio em Shamas (or ‘Rio in Flames’). Attended by students and staff of the University and members of the Portuguese and Brazilian communities in Oxford, Anderson’s talk highlighted the reality of growing up in Rio de Janeiro, how tourists don’t see the real Rio, and the precariousness of the political situation in Brazil.
A theatre workshop for students with the actor and director Almiro Andrade on Wednesday morning marked the halfway point. In it students were able to discuss ways of staging two canonical Brazilian plays, Auto da Compadecida and Morte e vida severina, both of which are studied in first year. Later that day, St Peter’s hosted a well-attended seminar, organised by postgraduate Andrzej Stuart-Thompson, for all those doing research into aspects of Brazil. Thursday saw the University’s Latin America Centre host Maria Lúcia Pallares-Burke and Peter Burke, who delivered a lecture on the influential Brazilian sociologist Gilberto Freyre, whose work all Portuguese undergraduates come across at some stage in their studies, and, just as it started, the week drew to a close focussing on cinema, with a roundtable, chaired by Professor Claire Williams, involving three specialists in Brazilian cinema.
Overall, the week was a great success, spotlighting the vitality and diversity of Brazilian culture and showcasing the breadth of research focussed on Brazil being carried out at Oxford. Brazil Week is one of many opportunities that students of Portuguese can get involved with to expand their knowledge of the Portuguese-speaking world and be introduced to cutting-edge research. Other events that the Sub-faculty organise include the Research Seminar, which regularly welcomes academics from around the world to speak about their latest work. This year, we have had talks entitled ‘Lima Barreto: An Afro-Brazilian Crusader’, ‘Memórias íntimas marcas: post-war transnational dialogues in Angolan art’ and ‘Critical futurities and queer-disabled existence in Mozambican, Ugandan and Zimbabwean political cultures’ amongst many more, reflecting the global nature of Portuguese as a language and the richness and vibrancy of the cultures of the Lusophone world.
In February, we brought you news of an exciting exhibition that is currently running at the Weston Library in Oxford, ‘Babel: Adventures in Translation’. The Babel exhibition is running until 2nd June. If you’re passionate about all things multilingual and interested in how translation has shaped cultures, we would recommend a visit – perhaps after coming to the Modern Languages open day this Saturday. You can also get involved in the creative translation competitions, which run until 15th May, organised by the Creative Multilingualism Programme.
For now, we thought we’d delve a little deeper into one of the exhibition cases: traversing realms of fantasy. This case includes a number of fascinating items, including translations of Through the Looking Glass, translations of the Harry Potter series, and various translations of Cinderella. As one of the curators tells us: “Fantasy allows us to travel without restriction to new places, and inhabit or invent new scenarios. Fairy tales, magical plots and even insignificant items such as a slipper can prompt inventive retellings and manifold adaptations. It’s not surprising therefore that fantasy and magic are uniquely well suited to being passed on from one cultural group to another. Translators play a vital role in that process –and it’s often futile to distinguish rigidly between translation, retelling and creation.” (Katin Kohl, Faculty Lecturer in German, Fellow of Jesus College, in the Babel Teacher’s Guide).
The story of Cinderella is an example of how a fairytale can overlap many diverse cultures. Versions of the story have been around for millenia and exist all over the world. While the premise of the story often remains the same – a young girl is mistreated by her family before escaping, with the aid of a magical creature, to a better life – details can vary from one tradition to another. The Cinderella story raises questions like: to what extent can translation be considered a process of transformation? Does the translator have an obligation to remain ‘faithful’ to the original text? What does ‘fidelity’ even mean in the context of linguistic transfer?
Here is a worksheet produced for visitors to the exhibition. It touches on versions of Cinderella from France, Germany, Ancient Greece, the Caribbean, Korea, Nigeria, and Cambodia. If you’re interested to find out more, have a read of it (if you’re struggling to read it within the blog, try right-clicking and opening the images separately, or access a pdf here). You don’t need to see the exhibition itself to understand the material included here but we would certainly encourage you to do so!
A blog for students and teachers of Years 11 to 13, and anyone else with an interest in Modern Foreign Languages and Cultures, written by the staff and students of Oxford University. Updated every Wednesday!
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