Documents found
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111.More information
Judeo-Spanish and Spanglish are language varieties of minoritized communities at the geographic and cultural edges of the Spanish-speaking world. Literature is being published in both varieties as a way of carving out a space for the speakers of these varieties in societies (the US and Israel for the most part) that value linguistic homogeneity as a national unifying force. This paper grapples with two challenges that emerge when translating literature motivated by such political motivations into English: 1) translating hybridity and 2) orality. It then goes on to explore a few strategies that I have applied to some translations in an effort to address these challenges. The readers of American English translations have been taught to believe in nation-based categorizations of identity that, while they may be useful in many cases, do not accurately describe the “hybrid” contexts whence these source texts emerged. Similarly, orality is ever-present in language varieties that have been rarely written. Recognizing that a translation strategy for such literature must strive to respond to the cultural realities of both the source and target culture, this paper proposes two strategies that attempt to bring this hybridity and orality to an English reader.
Keywords: orality, hybridity, diaspora, minoritized languages, oralité, hybridité, diaspora, langues minorisées
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114.More information
AbstractThis article investigates how and why the Gothic can be described as camp. Examining the ascription of ‘camp' by Susan Sontag and others to describe the Gothic, it suggests that the Gothic is camp because it is queer. Moving away from a reading of camp as a style stripped of its queer meanings (in particular the reading of the Gothic as camp because it is ‘theatrical', ‘hyperbolical' or ‘artificial') a reading of camp is offered that uses queer theory which questions the naturality and authenticity of gender. In particular, Fabio Cleto's idea of how camp represents a crisis of reading the signs of naturality can be applied to the Gothic's use of the supernatural. The queer valency of Gothic writing, especially in texts such as The Monk, emerges in how the body can be misinterpreted. In The Monk, the voice and the gaze as conduits of desire and phobia are those signifiers of the body that are shown to disturb a sex-gender binary and to provoke a crisis of reading. This anxiety about seeing and understanding desire in not-so-easily visible bodies (like the supernatural) connects to socio-cultural anxieties about how reading gender to read same-sex desire is unstable in the early nineteenth century. An overview of how queer helps us to understand why the Gothic is camp is offered, and then a specific analysis of where the camp effects occur in The Monk is provided through a close reading.
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Tocqueville was right : America would be ruled by the public opinion. Facebook connects anybody to his/her friends & relatives, but social networks strengthen the fencing of society. If thousands circulate polemics, the audience will become more frightened and aggressive. Trump's victory reveals an editorialization factor which had been covered by the Facebook's owners & users euphory. Lacking an appropriate framing for a democratic conversation, the social grouping is a caricature for social life. Facebook is just beginning to act. To avoid becoming Fakebook, the company must adjust the freedom of expression to professional editorial processes and a stimulation of civic initiatives, as well as assuming an accountability which was previously out of its scope.
Keywords: Éditorialisation, réseaux sociaux, opinion publique, médias, intox, Facebook, surveillance, fake news, accélérationnisme, Editorialization, social networks, public opinion, medias, fake news, Facebook, surveillance, accelerationism
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117.More information
For nearly two thousand years, the Smyrneans and Philadelphians that the book of Revelation describes (2:9 ; 3:9) as “false Judeans” and as making up a “synagogue of Satan” have been taken to be “Jews,” members of the “synagogues” located in those cities, who were hostile to local “Christians,” to the point of denouncing them to the authorities. In the second half of the twentieth century, in a context in which Christian anti-Semitism was increasingly recognized and critiqued, many argued that these “Jews” were in fact members of the communities addressed by John, belonging to factions hostile to his message. In this paper, I will argue that the people whom John accuses of being blaspheming and false Judeans were members of the Judean ethnos who were seen by John — himself a Judean sectarian — as having become defiled through their integration into the social and professional fabric of the city. From this point of view, the “synagogue of Satan” is not to be seen as a real Judean community, but rather as the pure creation of John, a prophet of Jesus the Living One who did not know that later generations would consider him a “Christian.” Thus John does not intend to demonize all the Judeans in these two cities ; rather, his invective is directed at some Judeans, whom he sees as betraying the commandments and, hence, their own Jewish identity.
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By claiming that becoming Jewish is becoming a religious Jew rather than an ethnic or national Jew, and by trying to impose this idea by the way of keeping the monopoly on conversions to Judaism in Israel and the diaspora, orthodox religious institutions stand up for their idea of collective Jewishness —meaning a collective submitted to the Jewish law. Their purpose is also to fight against what they understand as a reification of Jewish identity in a national or an ethnic identity which heritage wouldn't be a structuring principle anymore, but a would be reduced to some discriminants features.