Documents found
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112121.More information
Charles Taylor has called ours an “Age of Authenticity”, and authenticity is a popular object of scholarly examination, not least in anthropology. A considerable number of scholars have even proposed models for multiple “authenticities”. None, however, has brought a modified Peircean theoretical tool-kit together with ethnographic evidence that “the natives know” that there are many authenticities. This article seeks to fill that gap. Working with Peirce's model of the sign and with postmodern theories of originals and replicas, we draw on Wilce's Finnish fieldwork to analyze what we consider clear evidence of four authenticities arising in recent debates surrounding traditional Karelian lament and particularly highly organized attempts in Finland to “revive” the practice. We call performances arising out of the revival “neolaments”. We treat authenticities as strictly relational, metasemiotic, and ideological phenomena. Authenticities that appear salient to actors on the revivalist scene may involve the following relationships : that between any neolament performance and any particular Karelian lament performances, with the question being whether the former is adequately “traditional” (i.e. relationship between replica and original); between a particular lament performance and the generic essence of that which makes lament a lament (i.e. token and type); between a lament performance and emotion – a relationship ideologically construed as “expressive” (i.e. sign and object); and finally, a relationship between some sort of dynamic interpretant of particular old Karelian laments (lament1) and new dynamic interpretants generated in and through new lament performances (lament2 or habitual participation in such performance) that in some way replicates the old dynamical interpretant (interpretant1 and interpretant2).
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112122.
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112123.More information
AbstractThis article proposes a pricing policy consisting of formal propositions, based upon mathematical analysis, which would allow a firm to maximize its added value, competitive advantage perceived by customer, and its market share. Our framework for the study is based on any product upon which the customer, according to his needs, is able to estimate a value, which is based on a product's attributes as compared to those of substituted or concurrent products. The conclusion is : in order to maximize the value-added, the market share and the competitive advantages perceived by the client, the firm should share with the client the potential competitive advantage. The sharing mode depends on the demand curve of the product and on the aggressiveness of the competition.
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112124.More information
AbstractThis article calls for increased cooperation and dialogue between born “Westerners” and born “Muslims” in the near future. It suggests human originality and individual creativity be valued when those cultures are encountering each other. A major challenge of our time is that of communication, including in religious matters. It is a test of human dignity with a far from certain outcome. Basically, Islam is a human faith, a way of life, and a kind of social order. For too long — notwithstanding the practice of Orientalist studies — the West has viewed Islam in the perspective of Western material, cultural and spiritual interests. In a period of Western hegemony it could hardly have been otherwise. Islam tended to be constructed as a radical alternative to the Western world. This dualist construction of the West and Islam, however, is not only untenable in scholarly terms but also implies political provincialism. Suggestions are made to create new kinds of relationships between Westerners and Muslims.
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112125.More information
Although he is acknowledged as one of the most important Franco Ontarian poets, Patrice Desbiens has not won any major literary award. This article explains the gap between Desbiens's fame and his level of recognition through an analysis of his critical reception, which swings back and forth between unmitigated praise and virulent critique. It shows that the poet's aesthetic choices—favouring what is described as “an aesthetics of poverty”—contribute to the mixed response he elicits.
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112126.More information
In the field of composition in Quebec, women composers are still less numerous than men composers. While the profession of composer has difficulty being recognized in Quebec society, women composers are twice as marginalized. Many of give evidence to the challenges they face when it comes to integrating into the musical community, and several musicologists have tried to better understand—and eventually solve—the problems specific to women in the field of composition.This article presents a conjunction between research on Quebec female composers and works on the foundations of feminist musicology in the United States. It discusses some of the issues common to Western female composers of classical tradition, and finally observes the fluidity of the practices of some Quebec composers, who place their creative approaches outside the “binaries”.Over time, women have been marginalized within institutions dedicated to creative music. Ignored by critics and rejected by educational programs, they have long been in reaction to this marginalization. The role of current educational institutions would therefore be to offer critical teaching of the musical canon as traditionally taught, in order to better reintegrate those who have been rejected.While an opening has been created in recent years towards more fluid practices, a decompartmentalization of the identity of the composer can already be observed in some composers who are moving away from “binaries”, particularly with Danielle Palardy Roger, Diane Labrosse and Joane Hétu - pioneers of the “musique actuelle”- but also with composers such as Nicole Lizée and Katia Makdissi-Warren.
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112127.More information
AbstractContrary to what might be expected, a Canadian literature in Spanish translation already exists and, expectedly, Margaret Atwood is one of the most translated writers. All her novels except Life Before Man, as well as three of her collections of short stories and three of her poetry collections have been translated into Spanish. Her work has received excellent reviews in Spain which have also praised her translators. This essay focuses on my own experience translating Atwood's poetry–her collection Power Politics (Juegos de poder, 2000)–into Spanish, in an approach which compares my own project of translation or “projet-de-traduction,” as formulated by Antoine Berman, with that of the other translations of her poetry into Spanish. Being a university teacher and a researcher in Canadian literature, and not a specialist in Translation Studies, my approach is necessarily pragmatic and not theoretical. Bearing in mind Barbara Folkart's contention that poetry is a cognitive activity and the multiplicity of interpretations that the poems offer, in which the feminist one is prominent, I tried to produce a translation which was as close as possible to the original characteristics of Atwood's poetry in its tone, lineation and imagistic dimension. The first steps were the stylistic analysis, which resulted in a rhetorical study of the poems, and then the review of the existing criticism about the poems. The main problems which arose during the translation were related to the political and feminist connotations of the poems. If the political context is crucial in Power Politics, the cultural background is vital in The Journals of Susanna Moodie, although it has been erased in its Spanish version (Los diarios de Susanna Moodie, 1991, by Lidia Taillefer and Álvaro García). This is not an unusual phenomenon, since translation consists in an often insurmountable paradox which is formulated in the lines by Margaret Atwood quoted in the title of this article: trying to formulate the same idea in two languages which function differently and have completely different cultural contexts.
Keywords: Margaret Atwood, English Canadian literature in translation, literary translation, poetry translation, translation analysis, Margaret Atwood, littérature canadienne-anglaise en traduction, traduction littéraire, traduction de la poésie, analyse des traductions
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112128.More information
AbstractBefore any code of professional ethics, the translator is required to abide by the law-the copyright law. In fact, the condition of the translator-which is governed by the Recommendation of Nairobi (1976) and the Translator's Charter (1963-1994)-is closely tied to the international copyright law, as these two documents don't have any autonomous legal power. Whereas at the legal and philosophical levels, the translator's rights are determined by the aforementioned laws and the literary meta-discourse about authorship, this article purports to develop a translator's ethics-within the context of the culture and knowledge production unbalance between industrialized and developing countries-in order to construct a new identity, a new ethos for the translating subject. In suit with Derrida's philosophy and post-colonial translation studies, our task will concentrate on defining the principles which would contribute to put forth a translational ethics of “citizenship and alterglobalism.”
Keywords: droit de la traduction, éthique, politique, mondialisation, justice, translation law, ethics, politics, globalization, justice
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112129.More information
This article revisits the phenomenon of « taking possession », one of the mechanisms through which the French attempted to extend sovereignty overseas during the 16th -18th centuries, by exploring it through the joint lenses of religion, gender, and Imperium Studies. It examines this symbolic hold on lands intended to constitute the kingdom of France, first by observing the dilatatio regnum regi in France and in Europe, and then by comparing these to French expansion in America. The article formulates hypotheses for how one might rethink attempts to deploy French royal authority over peoples of the Old and New Worlds.
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112130.More information
Shortly after its creation in 1974, the itinerant court of the Abitibi district, which rendered justice north of the 49th parallel, was deemed poorly adapted, inefficient and was perceived as illegitimate in the eyes of the native peoples. Faced with this reality, Cree and Inuit authorities took steps to regain control over community justice through the lens of political self determination. While researchers have documented the points of view of Inuit people on the penal system, what do we know of the debates amongst the judicial actors who faced indigenous demands in the early 1980's ?