Problem: Sven Anders Hedin, KNO1kl RVO, (19 February 1865 - 26 November 1952) was a Swedish geographer, topographer, explorer, photographer, travel writer, and illustrator of his own works. During four expeditions to Central Asia, he made the Transhimalaya known in the West and located sources of the Brahmaputra, Indus and Sutlej Rivers. He also mapped lake Lop Nur, and the remains of cities, grave sites and the Great Wall of China in the deserts of the Tarim Basin. In his book Fran pol till pol (From Pole to Pole), Hedin describes a journey through Asia and Europe between the late 1880s and the early 1900s.

Hedin's conservative and pro-German views eventually translated into sympathy for the Third Reich, and this would draw him into increasing controversy towards the end of his life. Adolf Hitler had been an early admirer of Hedin, who was in turn impressed with Hitler's nationalism. He saw the German leader's rise to power as a revival of German fortunes, and welcomed its challenge against Soviet Communism. He was not an entirely uncritical supporter of the Nazis, however. His own views were shaped by traditionalist, Christian and conservative values, while National Socialism was in part a modern revolutionary-populist movement. Hedin objected to some aspects of National Socialist rule, and occasionally attempted to convince the German government to relent in its anti-religious and anti-Semitic campaigns.  Hedin met Adolf Hitler and other leading National Socialists repeatedly and was in regular correspondence with them. The politely-worded correspondence usually concerned scheduling matters, birthday congratulations, Hedin's planned or completed publications, and requests by Hedin for pardons for people condemned to death, and for mercy, release and permission to leave the country for people interned in prisons or concentration camps. In correspondence with Joseph Goebbels and Hans Drager, Hedin was able to achieve the printing of the Daily Watchwords year after year.  The Nazis attempted to achieve a close connection to Hedin by bestowing awards upon him. They asked him to present an address on Sport as a Teacher at the 1936 Summer Olympics in Berlin's Olympic stadium. They made him an honorary member of the German-Swedish Union Berlin (German: Deutsch-Schwedischen Vereinigung Berlin e.V.) In 1938, they presented him with the City of Berlin's Badge of Honor (German: Ehrenplakette der Stadt Berlin). For his 75th birthday on 19 February 1940 they awarded him the Order of the German Eagle; shortly before that date it had been presented to Henry Ford and Charles Lindbergh. On New Year's Day 1943 they released the Oslo professor of philology and university rector Didrik Arup Seip from the Sachsenhausen concentration camp at Hedin's request in order to obtain Hedin's agreement to accept additional honors during the 470th anniversary of Munich University. On 15 January 1943, he received the Gold Medal of the Bavarian Academy of Sciences (Goldmedaille der Bayerischen Akademie der Wissenschaften). On 16 January 1943 he received an honorary doctorate from the faculty of natural sciences of Munich University. On the same day, the Nazis founded in his absence the Sven Hedin Institute for Inner Asian Research located at Mittersill Castle, which was supposed to serve the long-term advancement of the scientific legacy of Hedin and Wilhelm Filchner as Asian experts. However, it was instead misused by Heinrich Himmler as an institute of the Research Association for German Genealogical Inheritance (Forschungsgemeinschaft Deutsches Ahnenerbe e.V.). On 21 January 1943, he was requested to sign the Golden Book of the city of Munich.  Hedin supported the Nazis in his journalistic activities. After the collapse of Nazi Germany, he did not regret his collaboration with the Nazis because this cooperation had made it possible to rescue numerous Nazi victims from execution, or death in extermination camps.

Did he have any other thoughts of Germany?

Answer with quotes: Hedin objected to some aspects of National Socialist rule, and occasionally attempted to convince the German government to relent in its anti-religious and anti-Semitic


Problem: Jose Julian Marti Perez (January 28, 1853 - May 19, 1895) was a Cuban National Hero and an important figure in Latin American literature. During his life, he worked as a poet, essayist, journalist, translator, professor, and publisher. He was very politically active, and is considered an important revolutionary philosopher and political theorist. Through his writings and political activity, he became a symbol of Cuba's bid for independence against Spain in the 19th century, and is referred to as the "Apostle of Cuban Independence."

Jose Marti is usually honored as a great poet, patriot and martyr of Cuban Independence, but he was also a translator of some note. Although he translated literary material for the sheer joy of it, much of the translating he did was imposed on him by economic necessity during his many years of exile in the United States. Marti learned English at an early age, and had begun to translate at thirteen. He continued translating for the rest of his life, including his time as a student in Spain, although the period of his greatest productivity was during his stay in New York from 1880 until he returned to Cuba in 1895.  In New York he was what we would call today a "freelancer" as well as an "in house" translator. He translated several books for the publishing house of D. Appleton, and did a series of translations for newspapers. As a revolutionary activist in Cuba's long struggle for independence he translated into English a number of articles and pamphlets supporting that movement. In addition to fluent English, Marti also spoke French, Italian, Latin and Classical Greek fluently, the latter learned so he could read the Greek classical works in the original.  There was clearly a dichotomy in Marti's feeling about the kind of work he was translating. Like many professionals, he undertook for money translation tasks which had little intellectual or emotional appeal for him. Although Marti never presented a systematic theory of translation nor did he write extensively about his approach to translation, he did jot down occasional thoughts on the subject, showcasing his awareness of the translator's dilemma of the faithful versus the beautiful and stating that "translation should be natural, so that it appears that the book were written in the language to which it has been translated".

Why was he exiled?

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