Legendary Tales of the Australian Aborigines
1924-1925
(Manuscript version)x401148
Z900600
1924
selected work
prose
dreaming story
(taught in 1 units)
Originally written in the 1920s by David Unaipon. The original work was edited by W. Ramsay Smith and published in 1930 credited to W. Ramsay Smith as Myths & Legends of the Australian Aboriginals, without acknowledgement of Unaipon's authorship. Shoemaker and Muecke republished it in 2001 under Unaipon's name and original title.
AustLit uses the original Unaipon title as the main title showing Ramsay Smith's title as an alternative title on those editions published prior to the restitution edition.
'During the nineteenth and early twentieth centuries, non-Indigenous authors retold Indigenous stories, presenting them as myths or fairy tales. In 1964 the first Indigenous author and artist to do so produced a collection of traditional stories reflective of Indigenous knowledge, teaching, and learning practices. Political advances achieved by Indigenous people during the twentieth century continue to address the imbalance heavily weighted to depictions of Indigenous cultures in children’s books by non-Indigenous producers. I contrast the colonial retelling of Australian Legendary Tales by Kate Langloh Parker with The Legends of Moonie Jarl by Butchulla author and artist Wilf Reeves and Olga Miller to show how transformative an active Indigenous voice is for the Australian literary landscape.' (Publication abstract)
'The tendency for Western cultures to emphasise imperial attitudes and experiences in their literature has been described by Edward Said as the primary means by which colonised people assert their identity and the existence of their own history (xii). The tradition of Australian children’s literature, which first grew out of contributions made by European colonisers and largely ignored any indigenous past has been referred to as a “product of colonial history” (Bradford, “Representing Indigeneity” 90) and “a shamelessly racist catalogue of prejudice and misinformation, of superficial clichés, offensive stereotyping and entirely subjective interpretation” (McVitty 7). Historians Robert Hodge and Vijay Mishra use the term Aboriginalism – a variation of Said’s notion of Orientalism – to describe the way in which colonial powers traditionally constructed ideas about the colonised other within patterns of discourse, aptly masking their racist objective and appearing to function constructively (27).
'Focusing on three Australian children’s texts translated into German, this paper examines how the notion of Aboriginality – at different points in time – is presented in the source text and dealt with in translation. While consideration of the purpose – the skopos (Vermeer 1989/2004) – of the translation forming the backbone of contemporary translation theory, the so-called aims of children’s literary translation also cast an important light on the way in which translation strategies are informed. Furthering the international outlook and understanding of young readers remains the most commonly agreed-upon objective of children’s literary translation. In real terms, the execution of this aim often comes down to the decision to foreignise or domesticate. The problem, as translator Anthea Bell writes, is that “one wants readers of the translated text to feel that they are getting the real book, as close as possible to the original”, but which – vitally – includes respecting the foreign aspects of the source text (62). Yet translators of children’s literature (unlike translators of adult literature) have the added challenge of having to negotiate a variety of what Katharina Reiss calls ‘Vermittlerinstanzen’ (intermediaries): parents, teachers, librarians and publishers, who place pressure on the translator (in regards to taboos and pedagogical aspects of the text), so much so that the outcome (i.e. the target text) is affected (7).' (Publication abstract)
'The tendency for Western cultures to emphasise imperial attitudes and experiences in their literature has been described by Edward Said as the primary means by which colonised people assert their identity and the existence of their own history (xii). The tradition of Australian children’s literature, which first grew out of contributions made by European colonisers and largely ignored any indigenous past has been referred to as a “product of colonial history” (Bradford, “Representing Indigeneity” 90) and “a shamelessly racist catalogue of prejudice and misinformation, of superficial clichés, offensive stereotyping and entirely subjective interpretation” (McVitty 7). Historians Robert Hodge and Vijay Mishra use the term Aboriginalism – a variation of Said’s notion of Orientalism – to describe the way in which colonial powers traditionally constructed ideas about the colonised other within patterns of discourse, aptly masking their racist objective and appearing to function constructively (27).
'Focusing on three Australian children’s texts translated into German, this paper examines how the notion of Aboriginality – at different points in time – is presented in the source text and dealt with in translation. While consideration of the purpose – the skopos (Vermeer 1989/2004) – of the translation forming the backbone of contemporary translation theory, the so-called aims of children’s literary translation also cast an important light on the way in which translation strategies are informed. Furthering the international outlook and understanding of young readers remains the most commonly agreed-upon objective of children’s literary translation. In real terms, the execution of this aim often comes down to the decision to foreignise or domesticate. The problem, as translator Anthea Bell writes, is that “one wants readers of the translated text to feel that they are getting the real book, as close as possible to the original”, but which – vitally – includes respecting the foreign aspects of the source text (62). Yet translators of children’s literature (unlike translators of adult literature) have the added challenge of having to negotiate a variety of what Katharina Reiss calls ‘Vermittlerinstanzen’ (intermediaries): parents, teachers, librarians and publishers, who place pressure on the translator (in regards to taboos and pedagogical aspects of the text), so much so that the outcome (i.e. the target text) is affected (7).' (Publication abstract)
