Mona Baker

This study examines conceptions of outsiders to the polity, focusing on the lexical items migrant(s), refugee(s), and exile(s) in both internet- and print-based sources. Drawing primarily on a subsection of the Genealogies Internet Corpus consisting of left-wing sources, I argue that left-wing politics is currently caught up in the rhetoric of the right and of mainstream institutions in society, largely reproducing the same discursive patterns even as it sets out to challenge them. Dominant patterns in left-wing Internet sources reveal, for example, that the economic migrant vs. political refugee distinction enforced by mainstream institutions remains largely intact, that the assumption of a “refugee crisis” unfolding in Europe is accepted at face value, and that the left is entangled in the same politics of labeling imposed by the right, reproducing designations such as “undocumented migrants” uncritically. Refugees and migrants, moreover, are represented as victims with no agency, are discussed in legal terms that serve to dehumanize them, and are repeatedly “quantified” as a homogenous and potentially problematic category. Acknowledging the contagious nature of dominant discourses and the difficulty of finding an alternative language with which to argue against established institutional rhetoric, the study further explores historical models that appear more consistent with the values espoused by left-wing politics today. It examines a subcorpus of modern English translations of ancient Greek texts such as Thucydides’ The Peloponnesian War and Herodotus’s Histories to demonstrate the viability of adopting a different conceptualization of refugees and other outsiders to the polity that may be drawn from classical antiquity—and/or from nineteenth- and early twentieth-century receptions of texts originating in classical antiquity—and the possibility of developing an alternative discourse with which to speak about migrants in the present.

Volunteerism is widespread in the translation sector, but the practices associated with it and its ethical import have so far received very little critical attention. This article critiques one of the most high profile beneficiaries of volunteer translation, Translators without Borders, which presents itself as a charity but operates as a corporate concern, with a leadership composed primarily of major industry players. TWB adopts an asset-centred, platform-based, top-down model that offers massive scaling possibilities and reflects a corporate vision of the translation community. It provides a clear example of the wider shift from artisanal to industrial to platform economy as it plays out in the translation field. To demonstrate the potential for volunteer translation to be situated within a more solidary and equitable context and provide an example of one possible alternative to the platform-based paradigm, we discuss the practices of another humanitarian NGO, Solidarités International, which runs a paid internship programme and adopts a small-scale, peer-based, horizontal model with a strong focus on early-career translators. We ask who ultimately benefits from the exploitation of free labour and focus on identifying practices that enhance or jeopardize the professionalization and stature of the translators involved. We further discuss how the linguistic assets produced by volunteer translators can generate saleable intellectual property and how this can lead to conflicts of interest and support patterns of inequality in the wider social context.

The future and how we envision and anticipate it has been the subject of scholarly attention for some time, especially from political theorists, scholars of human geography, and anthropologists. This article draws on some of this literature, but particularly the work of Franco ‘Bifo’ Berardi, the Italian Marxist theorist and activist, to explore the implications of two activist strategies that have recently received some attention from translation scholars: prefiguration and aspirational translation. It reflects on the different orientations to the future implied in these two strategies and suggests that their relative appeal is impacted by the rise of semiocapitalism in what Berardi refers to as ‘the century with no future’, and by varying experiences of activists located in different regions of the world. The work of translation and how translators orient themselves to the future, it is argued, can play an important role in arresting if not reversing the ongoing erosion of those possibilities still inscribed in the present despite semiocapitalism’s growing control over every area of human life.