By Corine Tachtiris

Translation and Race brings together translation studies with critical race studies for a long-overdue reckoning with race and racism in translation theory and practice. This book explores the "unbearable whiteness of translation" in the West that excludes scholars and translators of color from the field and also upholds racial inequities more broadly. Outlining relevant concepts from critical race studies, Translation and Race demonstrates how norms of translation theory and practice in the West actually derive from ideas rooted in white supremacy and other forms of racism. Chapters explore translation’s role in historical processes of racialization, racial capitalism and intellectual property, identity politics and Black translation praxis, the globalization of critical race studies, and ethical strategies for translating racist discourse. Beyond attempts to diversify the field of translation studies and the literary translation profession, this book ultimately calls for a radical transformation of translation theory and practice. This book is crucial reading for advanced students and scholars in translation studies, critical race and ethnic studies, and related areas, as well as for practicing translators.

London: Routledge. 2024, 188pg

By J.M. Vorster, Nico Vorster, Jan A. du Rand, Riaan Rheeder, Dirk van der Merwe, Theuns Eloff, Ferdi P. Kruger, Reginald W. Nel

Race and inequality have always been sensitive topics in South African society due to its colonial past, diverse social composition and apartheid legacy of legal discrimination against people on the basis of their skin colour. Racial tensions seem to be escalating in South African society and disturbing racialised rhetoric and slogans are re-entering the political and social landscape. Another disturbing phenomenon has been violent incidents of xenophobia against African immigrants. The question probed by this book is: What perspectives can theology offer in addressing the roots of racism, inequality and xenophobia in South Africa and how can it and the church contribute to reconciliation and a sense of togetherness among South African citizens? Various methodologies and approaches are used to address this question. In chapter 1, Theuns Eloff employs a historical and socio-analytical approach to describe the social context that has given rise, and is still giving impetus to racism and other forms of intolerance in South African society. Nico Vorster approaches the issue of distorted racial identity constructions from a theological-anthropological perspective. Utilising various empirical studies, he attempts to provide conceptual clarity to the concepts of racism, nationalism, ethnocentrism and xenophobia, and maps the various racisms that we find in South Africa. His contribution concludes with a theological-anthropological discussion on ways in which theology can deconstruct distorted identities and contribute to the development of authentic identities. Koos Vorster provides a theological-ethical perspective on social stratification in South Africa. He identifies the patterns inherent to the institutionalisation of racist social structures and argues that many of these patterns are still present, albeit in a new disguise, in the South African social order. Jan du Rand provides in chapter 4 a semantic discussion of the notions of race and xenophobia. He argues that racist ideologies are not constructed on a factual basis, but that racial ideologies use semantic notions to construct social myths that enable them to attain power and justify the exploitation and oppression of the other. Du Rand’s second contribution in chapter 5 provides Reformed exegetical and hermeneutic perspectives on various passages and themes in the Bible that relate to anthropology, xenophobia and the imperative to xenophilia [love of the stranger]. Dirk Van der Merwe’s contribution analyses, evaluates, and compares both contemporary literature and ancient texts of the Bible to develop a model that can enable churches to promote reconciliation in society, while Ferdi Kruger investigates the various ways in which language can be used as a tool to disseminate hate speech. He offers an analytical description of hate language, provides normative perspectives on the duty to counter hate speech through truth speaking and phronesis (wisdom) and concludes with practical-theological perspectives that might enable us to address problematic praxis. Reggie Nel explores the Confessions of Belhar and the Declaration of Accra as theological lenses to provide markers for public witness in a postcolonial South African setting. The volume concludes with Riaan Rheeder’s Christian bioethical perspective on inequality in the health sector of sub-Sahara Africa. This book contains original research. No part was plagiarised or published elsewhere. The target audience are theologians, ministers and the Christian community, but social activists, social scientists, politicians, political theorists, sociologists and psychologists might also find the book applicable to their fields.

Durbanville, AOSIS. 2017, 338pg

By Linda Maizels

Following the October 7 Hamas attack, some parts of the left not only blamed Israel for the aggression, but also expressed hostility toward Jewish supporters of Israel because of their assumed privilege.

• This type of animosity is not new. It began during the 1960s and 70s, especially after the Jewish State’s victories over a coalition of Arab nations in the 1967 War, and it can be linked to the ideology of some parts of the New Left, which included recurring attempts to link Israel with European colonialism and Jews with whiteness and privilege.

• Analysts of the period responded to these tactics by describing a “new antisemitism” that illustrated the parallels between hostility towards Israel’s legitimacy as a state and hostility toward the authenticity of the American Jewish community as a minority ethnic group.

• In the 1980s and 1990s, the focus of the political left trended toward promoting multiculturalism and diversity. This tolerance was not all-inclusive, however, and the animosity toward Israel demonstrated by some factions within the left was coupled with hostility toward Jews, who were seen not only as white and privileged, but also as a particularly malicious example of some of the worst elements of whiteness.

• Against the backdrop of the second intifada and the rise in violence that characterized the Israeli-Palestinian conflict in the opening years of the 21st century, vocal factions of the left on American college and university campuses labeled Israel a racist and illegitimate state founded through settler colonialism and fueled by apartheid.

• At the same time, Jews were denigrated both for supporting Israel and for their supposed white privilege.

• Critics claimed that these attacks on Israel, Zionism, and Jews often crossed the line into antisemitism. They also pointed out a seeming double standard in which hostile rhetoric toward Jews – whether it was connected to Israel or to whiteness – was framed as protected political speech, while hateful language towards other minority identity groups was more likely to be condemned and silenced.

• The conclusion of this analysis is that some elements of the left have deep, serious, and systemic issues, not only with Israel but also with Jews.

  Washington, DC: George Washington University Program on Extremism. 2024, 23pg