Sarah Bernhardt’s presence in Montréal Québec

During the summer 2021 and under the direction of Geneviève De Viveiros, Amanda Lee produced a large portion of this study based on Sarah Bernhardt’s performances in Canada as they occurred between 1800 and 1918 and were studied by John Hare and Ramon Hathron, who included in their records her repertoire and the dates of her performances as well as critical opinions from various print sources. When Montréal constructed its francophone theater and its artistic infrastructure it quickly caught up with anglophone venues. Catholic institutions became increasingly adverse to Bernhardt deemed unworthy to represent the desired link to the French Catholic cultural bridge with the former motherland, in a context that revealed itself anti-women as well as anti-Semitic for this respected actress of Jewish ancestry, yet so famous for her French elocution. Bernhardt’s sulphureous reputation festered when she was reported as accusing people from Québec to be Iroquois or under religious guidance, setting her friend Louis Fréchette apart from the benighted crowd. Conversely, contrary to the increasingly negative reception of Bernhardt’s performances in the early 1900s, and the association of Jewish immigrants with Anglophone communities, Yiddish theatre saw a massive and fragmented growth between 1905-1910. By 1913, there were a total of three permanent professional Yiddish theatre troupes in the city.

Teaching Practice in Acculturation Educational Settings: A Case Study on an Integration Course

Teaching practice has the potential to guide acculturation educational processes to cultural inclusion. Acculturation may lead to social tensions or peaceful connivance. An acculturation process might be inclusive when educational participants symmetrically recognise, validate and use the different cultures as part of the curriculum. The Cultural Bridge (CB) is an approach that teachers might use to design inclusive teaching practices. The method is a qualitative case study on an integration course in Germany. Results evidence a partially inclusive educational process. According to the teacher’s interview analysis, the teaching practice approximates the CB principles, but there are limitations because of the system and social barriers. The most relevant situations that limit the teacher's practice are the rigid curriculum, the test as the primary goal, the short time for addressing the mandatory topics and the students’ social isolation. As a recommendation, integration courses might engage the local community in the educational process.

Interkultureller Dialog und deutsche Landeskunde in Temeswar

Here the German language acts as a bridge between Eastern and Western Europe playing an important role. It is exactly on the Banat with its multicultural tradition that many hopes are pinned. The introduction of the subject German Cultural Studies within the framework of the Communication Sciences at the “Polytechnic” University Timișoara is only a stepping stone, but in the given context this is however a sign that betokens our will to participate in the task of building the linguistic and cultural bridge. The present paper elaborates on starting points towards a cultural history of the Banat.

“Africa Claiming Her Own”: Unveiling Natural Hair and African Diasporic Identity in Lorraine Hansberry’s Unabridged A Raisin in the Sun

In the phantasmagoric performance that begins the second act of Lorraine Hansberry’s classic A Raisin in the Sun (1959), Beneatha Younger emerges with a short “close-cropped” natural style after cutting off her straightened hair offstage. Although this is a seemingly minor theatrical moment, hair in this scene and Hansberry’s work and life serves as a powerful dramatic signifier, a political tool for self-understanding and liberation, and a cultural bridge between African and African diasporic identity. Drawing from archival material concerning the original 1957 playscript, Tracy Heather Strain’s 2017 documentary Sighted Eyes/Feeling Hands, and recent scholarship, this article examines how Beneatha asserts her own body politics and corporeal scripting in her interactions with two romantic prospects, Joseph Asagai and George Murchison, to argue that her relationship with each suitor represents the complicated ways she wrestles with the meaning of the African diaspora. By embracing her natural hair and making deliberate aesthetic self-fashioning choices, Beneatha reclaims an ancestral African identity and cultivates a global Black consciousness that ultimately exceeds specific performances of dress, dance, and hair.

CHANGES OF VIEWPOINTS IN INDONESIAN-ENGLISH TRANSLATION

This study concerns with translation which involves languages that have different linguistic and cultural systems. When a source and target language do not have the same system of language and culture, to some extent, equivalence cannot be directly achieved. By deploying Vinay & Darbelnet’s Modulation (1995) and House’s translation equivalence (2015), this study is to reveal the changes of point of view the translators did in translating texts from Indonesian into English. The data sources of this present study include Indonesian novels and short stories loaded with culture and their English translations. The analysis revealed that to create adequate target texts, the translators changed their points of view through some conditions. The changes include: a) negation of opposite; b) part for the whole; c) abstract for concrete; d) cause for effect; e) active for passive; f) space for time; g) change of symbols; and h) intervals and limits. Changing point of view becomes cultural bridge in the translation which involves languages with different culture.

Naniwa-bushi in Hawai‘i: The Rise and Fall of a Japanese Narrative Art in Diaspora

Abstract浪花節は19世紀末から20世紀半ばに大衆的な人気を誇った日本の音楽的な語りのジャンルである。日本人労働移民によってハワイにもたらされ、後には日本の浪曲師がハワイ巡業を行うようになり、ハワイの日系社会でも人気を確立した。本論はハワイにおける浪花節の盛衰をたどり、移植された音楽ジャンルが日本と日系ディアスポラの文化的架け橋として機能し、いかにハワイ日系人のアイデンティティの支えとなっていたか、また国境を超えた人々と文化の往来を促していたかを明らかにする。また戦争という不可抗力によって、いかに音楽文化の運命が翻弄されうるかを描き出す。Naniwa-bushi is a genre of Japanese musical storytelling which enjoyed its greatest popularity from the late nineteenth to the mid-twentieth century. Brought to Hawai‘i by Japanese immigrants and later by itinerant Japanese performers, it soon found popularity in the diaspora community. This paper traces the rise and fall of naniwa-bushi in Hawai‘i and demonstrates how a transplanted musical genre functioned as a cultural bridge between Japan and its diaspora, helping immigrants sustain their identity and motivating trans-border flows of performers and culture. It also highlights the powerful impact of war that changed the destiny of a musical culture.

Zainichi Koreans Invited to Home Base: Building Ethnic Identity and Its Impact on the Development of Korean Baseball (1956–70)

Zainichi Koreans are a unique political product of the Korean Peninsula. They were taken to Japan under the Japanese occupation (1910–45) of Korea and stayed there without becoming naturalized Japanese citizens. Baseball was a mechanism for the children of Zainichi Koreans, who were oppressed on Japanese soil, to overcome the discrimination they were experiencing in their daily lives and assimilate into Japanese society. From 1956 to 1970, South Korean newspapers invited Zainichi Korean children playing baseball to their home country for regular national baseball exchanges. This event provided nourishment for the growth of Korean baseball and served as the only cultural bridge for Zainichi Korean children to experience and understand their motherland, which they had previously only imagined.

Hospitalization Experience of Muslim Migrants in Hospitals in Southern Spain—Communication, Relationship with Nurses and Culture. A Focused Ethnography

The coast of southern Spain is one of the main entry points for Africans who want to reach Europe; in this area, there is an important immigrant community of African origin, mostly Muslims. The objective of this study is to describe and understand the hospitalization experience of Muslim migrants in public hospitals in southern Spain, especially their relationship with the nurses who care for them. Data were collected from May 2016 to June 2017. This study followed the principles associated with focused ethnography. During data collection, open interviews with 37 Muslim patients were conducted. Three themes emerged from the inductive data analysis: lack of communication with nurses, discriminatory experiences at the hospital and their experience of Islam in the hospital. We conclude that caring for Muslim patients requires specific training not only for nurses but also for other health professionals; existing communication problems must be addressed by establishing the role of the intercultural mediator as an idiomatic and cultural bridge between patients and nurses. In addition, hiring health professionals with migrant backgrounds would help convert hospitals into spaces for intercultural coexistence.