This book explores the incorporation of untranslated fragments from various languages within modernist writing. It studies non-translation in modernist fiction, poetry, and other forms of writing, with a principally European focus and addresses the following questions: what are the aesthetic and cultural implications of non-translation for modernist literature? How did non-translation shape the poetics, and cultural politics, of some of the most important writers of this key period? This edited volume, written by leading scholars of modernism, explores American, British, and Irish texts, alongside major French and German writers and the wider modernist recovery of Classical languages. The chapters analyse non-translation from the dual perspectives of both 'insider' and 'outsider', unsettling that false opposition and articulating in the process their individuality of expression and experience. The range of voices explored indicates something of the reach and vitality of the matter of translation—and specifically non-translation—across a selection of poetry, fiction, and non-fictional prose, while focusing on mainly canonical voices. Together, these essays seek to provoke and extend debate on the aesthetic, cultural, political, and conceptual dimensions of non-translation as an important yet hitherto neglected facet of modernism, thus helping to re-define our understanding of that movement. It demonstrates the rich possibilities of reading modernism through instances of non-translation.

How poetic modernism shaped Arabic intellectual debates in the twentieth century and beyond City of Beginnings is an exploration of modernism in Arabic poetry, a movement that emerged in Beirut during the 1950s and became the most influential and controversial Arabic literary development of the twentieth century. Robyn Creswell introduces English-language readers to a poetic movement that will be uncannily familiar—and unsettlingly strange. He also provides an intellectual history of Lebanon during the early Cold War, when Beirut became both a battleground for rival ideologies and the most vital artistic site in the Middle East. Arabic modernism was centered on the legendary magazine Shi‘r (“Poetry”), which sought to put Arabic verse on “the map of world literature.” The Beiruti poets—Adonis, Yusuf al-Khal, and Unsi al-Hajj chief among them—translated modernism into Arabic, redefining the very idea of poetry in that literary tradition. City of Beginnings includes analyses of the Arab modernists’ creative encounters with Ezra Pound, Saint-John Perse, and Antonin Artaud, as well as their adaptations of classical literary forms. The book also reveals how the modernists translated concepts of liberal individualism, autonomy, and political freedom into a radical poetics that has shaped Arabic literary and intellectual debate to this day.

The poet Langston Hughes was a tireless world traveler and a prolific translator, editor, and marketer. Translations of his own writings traveled even more widely than he did, earning him adulation throughout Europe, Asia, and especially the Americas. In The Worlds of Langston Hughes, Vera Kutzinski contends that, for writers who are part of the African diaspora, translation is more than just a literary practice: it is a fact of life and a way of thinking. Focusing on Hughes's autobiographies, translations of his poetry, his own translations, and the political lyrics that brought him to the attention of the infamous McCarthy Committee, she shows that translating and being translated—and often mistranslated—are as vital to Hughes's own poetics as they are to understanding the historical network of cultural relations known as literary modernism.As Kutzinski maps the trajectory of Hughes's writings across Europe and the Americas, we see the remarkable extent to which the translations of his poetry were in conversation with the work of other modernist writers. Kutzinski spotlights cities whose role as meeting places for modernists from all over the world has yet to be fully explored: Madrid, Havana, Buenos Aires, Mexico City, and of course Harlem. The result is a fresh look at Hughes, not as a solitary author who wrote in a single language, but as an international figure at the heart of a global intellectual and artistic formation.

Retracing the steps of a surprising array of 20th-century writers who ventured into the fantastical, topsy-turvy world of Lewis Carroll's fictions, this book demonstrates the full extent of Carroll's legacy in literary modernism. Testing the authority of language and mediation through extensive word-play and genre-bending, the Alice books undoubtedly prefigure literary modernism at its upmost experimental. The collection's chapters look beyond literary style to show how Carroll's writings had a far-reaching impact on modern life, from commercial culture to politics and philosophy. This book shows us the Alice we recognize from Carroll's novels but also the Alice modernist writers encountered through the looking-glass of these extraliterary discourses. Recovering a common touchstone between the likes of T. S. Eliot, James Joyce, Virginia Woolf, W. H. Auden, and writers conventionally regarded on the periphery of modernist studies, such as Dorothy L. Sayers, Sylvia Plath, Jorge Luis Borges, Flann O'Brien, and Vladimir Nabokov, this volume ultimately provides a new entry-point into a more broadly conceptualised global modernism.

The book revisits the notion of modernist translation in the context of Eastern European (Polish and Russian) literatures. The framework of this study is the cultural turn in Translation Studies and the dynamic concept of Modernism as a configuration of mutually antagonistic tendencies, currents, programs, attitudes, and artistic realizations.

<h4>Explores the relation between humility and humiliation in the works of T. S. Eliot and Samuel Beckett</h4>

<ul><li>Offers the first book-length comparative study of T. S. Eliot and Samuel Beckett</li>
<li>Develops a literary theory of humility and humiliation – concepts whose definitions have largely been determined by philosophy and theology</li>
<li>Explores the relation between negative affect, ethics and aesthetics</li></ul>

<p>Humility and humiliation have an awkward, often unacknowledged intimacy. Humility may be a queenly, cardinal or monkish virtue, while humiliation points to an affective state at the extreme end of shame. Yet a shared etymology links the words to lowliness and, further down, to the earth. As this study suggests, like the terms in question, T. S. Eliot and Samuel Beckett share an imperfect likeness. Between them is a common interest in states of abjection, shame and suffering – and possible responses to such states. Tracing the relation between negative affect, ethics, and aesthetics, <i>Eliot and Beckett’s Low Modernism</i> demonstrates how these two major modernists recuperate the affinity between humility and humiliation – concepts whose definitions have largely been determined by philosophy and theology.</p>

Fragmentary Modernism begins from a simple observation: what has been called the 'apotheosis of the fragment' in the art and writing of modernism emerged hand in hand with a series of paradigm-shifting developments in classical scholarship, which brought an unprecedented number of fragmentary texts and objects from classical antiquity to light in modernity. Focusing primarily on the writers who came to define the Anglophone modernist canon -- Ezra Pound, T.S. Eliot, Hilda Doolittle (H.D.), and Richard Aldington, and the artists like Jacob Epstein and Henri Gaudier-Brzeska with whom they were associated -- the book plots the multiple networks of interaction between modernist practices of the fragment and the disciplines of classical scholarship. Some of the most radical writers and artists of the period can be shown to have engaged intensively with the fragments of Greek and Roman antiquity and their mediations by classical scholars. But the direction of influence also worked the other way: the modernist aesthetic of gaps, absence, and fracture came to shape how classical scholars and museum curators themselves interpreted and presented the fragments of the past to audiences in the present. From papyrology to philology, from epigraphy to archaeology, the 'classical fragment', as we still often see it today, emerged as the joint cultural production of classical scholarship and the literary and visual cultures of modernism.