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EN
The concept of the world literature is traditionally applied to the process in which literary texts cross national borders in the process of translation, thus getting a desired added value to be recognized on a larger scale. While fully admitting the importance of translations from small literatures to the languages of more widespread communication, our aim in this article is to demonstrate that broad circulation of translated texts in smaller languages create fascinating patterns due to their specific interpretation in local contexts that expand reception perspectives and change the terms of interpretation of the world literature. The complexity of these moves is traceable through the process in which translations of popular culture are integrated into 19th-century Latvian literary activities alongside recognized classics, explicitly setting an aim of fostering the creation of a national canon. On the other hand, elite works of the European literature are “provincialized” in the process of domesticating them alongside other texts of lower literary quality. The translations from both elite and popular culture thus contribute to the rise of Latvian letters, expanding the limits of the potentially influential corpus of texts that can cross the borders of one national literature. With the use of specific examples, we follow the interplay of popular and elite translations that gradually transform 19th-century Latvian literature and create a comprehensive literary system representative of a small culture.
EN
The subject of the paper is cultural transfer. It is transfer of native culture interactional norms and social values. It involves also transfer of the strategies of self- and other-face maintenance. Although cultural transfer, unlike pragmatic transfer, is very difficult to detect, it can effect L2 learners. communication in L2 culture setting. The aim of this study is to analyse some cases of negative transfer of Polish face-maintenance strategies in the production of Polish learners of English as a second language. From the early childhood we are told how to behave, what to do or not to do. We learn how to perform even the most simple conventional acts, such as greeting, introducing oneself, or expressing gratitude, by observing how others do it, by listening to those others as models, and by noting the reactions of others to our performance and changing our behaviour accordingly (Corson, 1995). In this way we acquire the knowledge of interactional norms operating as regular modes of interaction in our culture.
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