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KATARZYNASTADNIK
autobiographicalexperienceasananchoressinNorwichthatcanbe
glimpsedfromthereadingofherwritings.
Tisputsastrainonthetranslator,whoshouldbecapableofre-
coveringthegestaltoftherecluse’slifetoskillfullynavigatebetween
theScyllaofexcessivefocusoncateringfortheneedsofTLrecipients
andtheCharybdisofmisconstructingboththeneedsandtheoriginal
conceptualcontentencapsulatedinthesourcetext.We,thus,arguethat
theknowledgethattheShewingstranslatorshouldusepertainstothe
natureofthevisionaryexperienceitself.Tewiderconceptualframe
isavailablewhenthetextsareexploredagainstthebackgroundofthe
natureofmysticalexperienceitself.Hence,itisworthembeddingJulian’s
religiouswritingsinthetraditionofChristianmysticism.Tiswould
helpthetranslatoravoidseeingtheoriginalconceptualcontentofJulian’s
accountthroughacontemporarylenstopreventthedangersofwarping
anddistortingtheconceptualcontentofJulian’stexts.Withthisremark,
wegobeyondthematteroflinguistic/cultural(un)translatability,for,in
thelongrun,suchconceptualdistortionsmayhaveseriousimplications
forinterreligiousdialogueaswell.
ACognitively-basedApproachto(In)fidelityinTranslation:
In-between(Un)translatability,Equivalence,andtheTranslator’sEthics
Ifso,onependingquestionpertainstothepracticaldimensionofwhat
itreallymeanstotranslatecultures.Inthepaper,thetranslationalunitis
acultureundergoingconceptualevolutionovertime,though,withEng-
lishasalinguafranca,thecontemporarytranslationofJulian’sShewings
canbereadbymembersfromotherculturesand/orreligions.
Sinceourobjectiveistoaccountforthecognitive-culturalunderpin-
ningsbehindthetranslationofthelatemedievalShewings,atissueis
thequestionoftherelevanceofthewritingstocontemporaryaudiences
(cf.Rutkowska2014).Teproblempertainstothestatusofmystical
textsandmysticallanguageinthemodernworld.Morebroadly,itisnot
irrelevanttoenquireintotheirstatusincommunitiesinwhichintercul-
turaland/orinterreligiouscommunicationisafactoflife.Tisexposes
theneedtoaddressthequestionofcultural/religiousidentityrelativeto
