Phindile, Dlamini, Nomsa Dlamini. Exploring explicitation and amplification in translated literary texts from English into isiZulu
2021, South African Journal of African Languages 41(3): 287-293.
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Added by: Sara Peppe and Björn FreterAbstract:
This article focuses on two translation techniques, namely explicitation and amplification. Substantial research has been conducted using these translation techniques in languages other than indigenous languages of South Africa. These two techniques were explored in a translation from English into isiZulu, using Brenda Munitich’s The Fisherman, which is translated into isiZulu as ‘Umdobi’. Besides giving a clear understanding of the two translation techniques (explicitation and amplification), the article shows how these techniques can facilitate the translation of texts from English into isiZulu. Further, it shows how translators can use these techniques to improve the quality of their translations, especially expressive texts.Comment (from this Blueprint): This text offers a practical approach to translation from English to isiZulu. It proposes two translation techniques, i.e., explicitation and amplification that are able to help translators to improve the quality of their translations. It has been included because it enables students to have a clear idea of the state of the art in the field of translation practices from English to an indigenous language, i.e., isiZulu.Pitts, Andrea J.. Toward an Aesthetics of Race: Bridging the Writings of Gloria Anzaldúa and José Vasconcelos2014, Inter-American Journal of Philosophy, 5 (1): 80-100-
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Added by: Adriana Clavel-VázquezAbstract:
This paper examines the relationship between the aesthetic frameworks of José Vasconcelos and Gloria Anzaldúa. Contemporary readers of Anzaldúa have described her work as developing an “aesthetics of the shadow,” wherein the Aztec conception of Nepantilism—i.e. to be “torn between ways”—provides a potential avenue to transform traditional associations between darkness and evil, and lightness and good. On this reading, Anzaldúa offers a revaluation of darkness and shadows to build strategies for resistance and coalitional politics for communities of color in the U.S. To those familiar with the work of Vasconcelos, Anzaldúa’s aesthetics appears to contrast sharply with his conceptions of aesthetic monism and mestizaje. I propose, however, that if we read both authors as supplementing one another’s work, we can see that their theoretical points of contrast and similarity help frame contemporary philosophical discussions of racial perception.Comment (from this Blueprint): In this paper, Pitts does two things that are relevant for the aims of this blueprint. First, she understands Anzaldúa to be in dialogue with, and as a continuation of, the Latin American philosophical tradition. In this sense, rather than seeing Latinx feminism as emerging simply from an opposition to the Anglo-American intellectual tradition, she sees it as inheriting and furthering a rich Latin American philosophical tradition that, although problematic at times, has plenty to offer to contemporary philosophical thought, and which has been unfortunately ignored for too long. Second, she brings forward the role that aesthetics plays in theorizing about race and mestizo identities in Latin America, and in the constitution of social identities, as well as the centrality of aesthetics in the Latin American philosophical tradition.Powys Whyte, Kyle, Cuomo, Chris. Ethics of Caring in Environmental Ethics: Indigenous and Feminist Philosophies2016, In The Oxford Handbok of Environmental Ethics, Stephen Gardiner and Allen Thompson (eds.), OUP-
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Added by: Sonja Dobroski and Quentin PharrAbstract:
Indigenous ethics and feminist care ethics offer a range of related ideas and tools for environmental ethics. These ethics delve into deep connections and moral commitments between nonhumans and humans to guide ethical forms of environmental decision making and environmental science. Indigenous and feminist movements such as the Mother Earth Water Walk and the Green Belt Movement are ongoing examples of the effectiveness of on-the-ground environmental care ethics. Indigenous ethics highlight attentive caring for the intertwined needs of humans and nonhumans within interdependent communities. Feminist environmental care ethics emphasize the importance of empowering communities to care for themselves and the social and ecological communities in which their lives and interests are interwoven. The gendered, feminist, historical, and anticolonial dimensions of care ethics, indigenous ethics, and other related approaches provide rich ground for rethinking and reclaiming the nature and depth of diverse relationships as the fabric of social and ecological being.Comment : available in this BlueprintQuijano, Aníbal. Coloniality of Power and Eurocentrism in Latin America2000, International Sociology, 15 (2): 215-232-
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Added by: Adriana Clavel-VázquezAbstract:
The globalization of the world is, in the first place, the culmination of a process that began with the constitution of America and world capitalism as a Euro-centered colonial/modern world power. One of the foundations of that pattern of power was the social classification of the world population upon the base of the idea of race, a mental construct that expresses colonial experience and that pervades the most important dimensions of world power, including its specific rationality: Eurocentrism. This article discusses some implications of that coloniality of power in Latin American history.Comment (from this Blueprint): The coloniality of power at the centre of Latin American societies as analysed by Quijano is key to understanding why a notion like mestizaje is problematic when building national identities in multicultural States. Quijano’s notion of the coloniality of power helps explain why even when Latin American identities are purported to include Indigenous and Black culture, mestizaje often involves the “civilizing” force of European rationality. Quijano, therefore, helps in bringing forward the dangers of mestizophilia: the pseudo-integrative spirit of mestizaje into multiethnic, multicultural, multiracial society risks becoming a homogenization under whiteness.Radhakrishnan, Sarvepalli. The Philosophy of the Upanishads1924, Unwin Brothers Limited.-
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Added by: Clotilde Torregrossa, Contributed by: Peter JonesPublisher’s Note:
Overview: Not focused on any one Upanishad in particular, it conveys the spirit in which the Upanishads were written and provides a short overview of their Metaphysics, Ethics and Epistemology.Radin, Joanna. Digital Natives’: How Medical and Indigenous Histories Matter for Big Data2017, Data Histories, 32 (1): 43-64-
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Added by: Tomasz Zyglewicz, Shannon Brick, Michael GreerAbstract:
This case considers the politics of reuse in the realm of “Big Data.” It focuses on the history of a particular collection of data, extracted and digitized from patient records made in the course of a longitudinal epidemiological study involving Indigenous members of the Gila River Indian Community Reservation in the American Southwest. The creation and circulation of the Pima Indian Diabetes Dataset (PIDD) demonstrates the value of medical and Indigenous histories to the study of Big Data. By adapting the concept of the “digital native” itself for reuse, I argue that the history of the PIDD reveals how data becomes alienated from persons even as it reproduces complex social realities of the circumstances of its origin. In doing so, this history highlights otherwise obscured matters of ethics and politics that are relevant to communities who identify as Indigenous as well as those who do not.Comment (from this Blueprint): In this 2017 paper, historian Joanna Radin explores how reusing big data can contribute to the continued subjugation of Akimel O’odham, who live in the southewestern region of the US, otherwise known as the "Pima". This reading also illustrates how data can, over time, become used for what it was never intended or collected for. Radin emphasizes the dangers of forgetting that data represent human beings.Restall, Matthew, Solari, Amari. The Maya: A Very Short Introduction2020, Oxford University Press-
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Added by: M. Jimena Clavel Vázquez and Andrés Hernández VillarrealPublisher’s Note:
The Maya: A Very Short Introduction examines the history and evolution of Maya civilization, explaining Maya polities or city-states, artistic expression, and ways of understanding the universe. Study of the Maya has tended to focus on the 2,000 years of history prior to contact with Europeans, and romantic ideas of discovery and disappearance have shaped popular myths about the Maya. However, they neither disappeared at the close of the Classic era nor were completely conquered by Europeans. Independent Maya kingdoms continued until the seventeenth century, and while none exists today, it is still possible to talk about a Maya world and Maya civilization in the twenty-first century.Comment : available in this BlueprintRettovà, Alena. The role of African languages in African philosophy2002, Rue Descartes. 36 (2): 129-150.-
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Added by: Sara Peppe and Björn Freter
Introduction: Since the beginning of the development of the corpus of African philosophical writing, African philosophy has been written exclusively in European languages. African philosophers write in English, in French, in Portuguese, in German, in Latin, and if we may include the non-African authors who made substantial contributions to African philosophy and the languages into which the major works of African philosophy were translated, we would arrive at a large number of European (and possibly even Asian) languages, but very few, if any, African ones. There are authors among African philosophers who stress the importance of a renaissance of the traditional thought systems, some go as far as to claim that the usage of African languages may have far-reaching consequences on the philosophical conclusions at which we arrive. In spite of this, the same authors often acknowledge certain shortcomings of African languages to express philosophical ideas. In any way, they all continue writing in European languages. The reasons for this state of affairs are obvious. Historical conditions such as colonialism, economic and political dependency, contribute to the fact of the international weakness of regional languages, this being the case not only of African languages. English and French, but especially English, have a large international public, books in English get sold, get read, etc. African languages were ignored or even suppressed during the colonial era, so that speaking a European language became a matter of high prestige, whereas African languages were looked down upon. Even if that changed, economic underdevelopment leads to cultural underdevelopment, propagating African languages is only possible if there are the means to do it. But even then, there is the large number of African languages: which are we to choose? On the grounds of these reasons, African languages are underdeveloped, lack the vocabulary to express realities of modern life.Comment (from this Blueprint): This article explores the theme of African philosophy that is generally expressed in European languages. Some African philosophers want to propose a renaissance of the traditional body of thought, even if some acknowledge that African languages face issues in expressing some philosophical ideas. African philosophers are continuing to write in European languages due to some historical conditions (e.g., colonialism) that are responsible for the weakness of regional languages on the international scene. One of the main issues is that neither efforts have been made yet to develop a corpus of African philosophical terminology nor Western philosophical books have been translated into African languages. The major questions of the article focus on whether it is possible to write philosophy in African languages and analyse the role of African languages in the development of African thought. The author considers the usage of African languages in African philosophy, the use of African languages in the four major branches of African philosophy and finally, she considers African languages that serve as a tool for African philosophy.Rettovà, Alena. Afrophone philosophies: possibilities and practice. The reflexion of philosophical influences in Euphrase Kezilahabi’s Nagona and Mzingile2004, Swahili Forum 11: 45-68-
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Added by: Sara Peppe and Björn FreterAbstract:
My paper is divided into two parts. In the first part, I will define the basic concepts, such as “African philosophy” and “Afrophone philosophies”, their relationship and the general context of the debate on “African philosophy”. I anticipate my definition here and say that “Afrophone philosophies” are those discourses that are the medium of philosophical reflexion in a given culture. Thus in the second part of my paper, I will concentrate on one specific case of a philosophical reflexion, that of reflecting philosophical influences in the late works of Euphrase Kezilahabi, Nagona (1990) and Mzingile (1991).Comment (from this Blueprint): Rettová offers an overview of the concepts of "African philosophy" and "Afrophone philosophies", helping the reader grasp these concepts. Moreover, part of the paper aims to look at the Swahili-speaking societies and how they are influenced by Western philosophy. The discussion involves considering the late works of Euphrase Kezilahabi.Ritunnano, Rosa. Overcoming Hermeneutical Injustice in Mental Health: A Role for Critical Phenomenology2022, Journal of the British Society for Phenomenology, 53(3), pp.243-260-
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Added by: Adriana Alcaraz Sanchez and Jodie RussellAbstract:
The significance of critical phenomenology for psychiatric praxis has yet to be expounded. In this paper, Rituanno argues that the adoption of a critical phenomenological stance can remedy localised instances of hermeneutical injustice, which may arise in the encounter between clinicians and patients with psychosis. In this context, what is communicated is often deemed to lack meaning or to be difficult to understand. While a degree of un-shareability is inherent to subjective life, Rituanno argues that issues of unintelligibility can be addressed by shifting from individualistic conceptions of understanding to an interactionist view. This takes into account the contextual, historical and relational background within which meaning is co-constituted. She concludes by providing a corrective for hermeneutical injustice, which entails a specific attentiveness towards the person's subjectivity, a careful sensitivity to contingent meaning-generating structures, and a degree of hermeneutical flexibility as an attitude of openness towards alternative horizons of possibility.Comment (from this Blueprint): Ritunnano's paper clearly situates the concept of hermeneutic injustice in the field of mental health, using psychosis as a case study. Although it predominantly deals with just one type of epistemic injustice, Ritunnano's paper is nevertheless an approachable entry into the topic that compliments Radden's chapter. The field of critical phenomenology is also introduced, which links strongly to feminist considerations when trying to understand lived experience. Thus, this paper makes for good further reading on the topic of feminist philosophy of mind and mental illness.Can’t find it?Contribute the texts you think should be here and we’ll add them soon!
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