89 books like The Location of Culture

I studied at Tel Aviv University, where the name Gideon Toury was uttered in reverent tones. I never met Toury in person, and it was only towards my graduation that I finally got around to reading this iconic book.

To say that it is a smooth or engaging read would be a gross misrepresentation. Toury was a devout structuralist and a firm believer in the importance of scientific inquiry in the humanities. Accordingly, this is a book one reads in a staggered mode, one dense section at a time. This makes for an unusual reading experience, but there is something addictive about it, especially for contemporary readers.

We have grown so distant from this kind of extreme positivism, this undaunting belief in the possibility of unbiased scholarship, that for a brief moment, the numerous charts, formulas, and abbreviations that adorn the pages of Toury’s book seem almost amusing. But this… show more.

If I had to name one book that is almost the exact opposite of Toury’s, it is this one. Venuti’s book is the rare kind of scholarly book one reads over one or two sittings. It is angry, provocative, polemical, and just pure fun.

For Venuti, there is no separating fact from value, and whether it plans to or not, translation (and scholarship on translation) affects change in both text and world—often for the worst. If Toury’s book emulated scientific discourse, Venuti’s reads like a crossover between a political manifesto and a crime novel. Translation is a violent business, shrouded in suspicion and hidden agendas, that need to be exposed through symptomatic readings and critical analyses.

The book ends with a passionate call to action enlisting translators—despite the risks entailed therein—to develop new methodologies that will, as Venuti writes: “make a difference, not only at home [. . .] but… show more.

In 1893 the eminent scholar of Jewish studies, Moritz Steinschneider, astutely identified Jews as “Dolmetscher”— mediators between East and West, Christianity and Islam, ancient and modern languages. While early academic interest in Jewish translation primarily focused on the Middle Ages, the past two decades have seen a burgeoning fascination with translation across other periods (and spaces) of Jewish history.

Several outstanding books have emerged by literary historians such as Abigail Gillman, Aya Elyada, Tessa Rajak, and Omri Asscher, making it challenging to single out just one recommendation. But Naomi Seidman’s book had me hooked from page 1, where Seidman recounts the story of her father’s strategic mistranslation between Yiddish and French in Post-War Paris. For Seidman, whose brilliant analysis of this translation narrative offers one of the best introductions to an academic book I’ve read, such strategic mistranslations are emblematic of the complexities of Jewish-Christian dialogue and of the Jewish… show more.

I stumbled upon Ronit Ricci’s captivating book while finalizing my own research on early modern Jewish translation in Europe. The experience of reading this book was a little like (what I can only imagine) discovering an unknown relative on 23andme must feel like.

Ricci explores the literary networks that developed during the spread of Islam through early modern South and Southeast Asia. She shows how translators from Arabic into Javanese, Malay, and Tamil developed a remarkably creative approach to translation and how they domesticated (“localized” is her preferred term) their sources, reshaping unfamiliar concepts to resonate with their target readers.

Engaging with Ricci’s book was an uncanny experience; here, in a distant translator culture, I found fascinating parallels to the issues and concerns I encountered in my own research, often approached in surprisingly similar ways. Who would have thought that Old Yiddish and Old Javanese shared such common ground?

A collection of very short but incredibly interesting and illuminating essays, this book inaugurated the field of study we might call “feminism and empire.” Strobel and Chaudhuri gathered up the most important histories written to that date that explained how nineteenth and twentieth-century feminism emerged from colonialist contexts all over the world. Asking the question “what difference does gender make?” each author teases out the importance of gender for colonial travel and politics in Asia, Africa, and the Americas. Reading this book made me want to contribute to that kind of historical understanding of gender, modeling for me what an “intersectional feminist” method of historical investigation might look like.

I ran across this book recently and it resonated with my attempts to expand how we think about the relationship between past and present. In my own thinking about Rome and America, I wanted to move away from just talking about analogies. Storey opens up a way of thinking about the relationship between Rome and America that departs from analogies and explores how America incorporated a Roman logic of empire, not by recalling a past but by grafting itself onto a constellation of images and metaphors that connect past with present. The book is challenging, but opens up a different way of thinking about history.

This is another engaging and accessible contribution to global history and comparative work on empires.

This book is great because of its focus on a few important case studies and because Kumar makes the excellent point that if you focus exclusively on the modern contemporary territorial configuration of Russia, Britain, or the US, you will miss the long patterns of imperial expansion out of which the modern core is a consolidation. 

This raises the possibility of a revision of the epitaph above to read: empires make states, and states make empires. Of particular value is Kumar’s focus on the politics of governing different peoples differently particularly when imperial expansion incorporates different faith communities as happened in the Russian case. 

This is yet another book that demonstrates how much more sense can be made of global politics when viewed through the lens of empire.

This book begins with cholera and the Indian Rebellion of 1857 and vampire novels, and then moves forward in time to examine the longstanding continued use of epidemic disease as a metaphor to describe political revolt and terror. Kolb argues that the colonial state has long positioned itself as a hygienic "doctor" treating political "disease," and shows clearly why understanding political activity within the frame of disease is so damaging. Moving through the mid-twentieth century with Camus and Algeria, to Rushdie, 2001, and the shameful history of the US torture memo, Kolb's argument is both historically sweeping and persuasive.   

Salman shows how the anti-slavery discourse became part of American imperialism and how contentious this issue became during US colonial administration over the Philippines. While the American administration acted with growing determination and harshness against slave-holding societies particularly in the Muslim southern part of the Philippines, it also adopted abolitionism as a legitimation for colonial rule over the entire Philippines. Salman exposes the paradoxes of imperialist rhetoric in which people were subjugated to free them from slavery. 

In this book, Stoler rightly warns us against assuming that colonial violence existed only in the past. But she also shows that it is hard to grasp the effects of colonial power in our contemporary world.

This is because that power wraps “around contemporary problems,” including “toxic dumping in Africa, devastated ‘waste lands,’ precarious sites of residence, ongoing dispossession, or pockets of ghettoized urban quarters,” as well as migration crises the world over.

Imperial formations of power have transformed, adhering “in the logics of governance,” plaiting “through racialized distinctions,” and holding “tight to the less tangible emotional economies of humiliations, indignities, and resentments that manifest in bold acts of refusal to abide by territorial restrictions.”

Empires, old and new, intentionally conceal and silence their brutality, failures, and disorderliness and thus keep us in the dark while making us complicit in their violence.