Inscreva-se neste Simp\u00f3sio<\/a><\/p>\n Antes de se inscrever, leia as orienta\u00e7\u00f5es AQUI<\/a><\/span><\/p>\n Leila Cristina de Melo Darin Lynn Mario Trindade Menezes de Souza Liliam Ramos da Silva Idiomas de trabalho | Work languages: <\/strong> Portugu\u00eas<\/p>\n Resumo:<\/strong> A rela\u00e7\u00e3o entre os Estudos P\u00f3s-coloniais e os Estudos da Tradu\u00e7\u00e3o entretece-se a partir da percep\u00e7\u00e3o de que obras liter\u00e1rias produzidas em contextos coloniais deixavam transparecer imagens dos sujeitos colonizados moldadas pelo conjunto de valores do colonizador. Posteriormente, o exame cr\u00edtico dessa pr\u00e1tica de domina\u00e7\u00e3o cultural ser\u00e1 empreendido por estudiosos da cultura e da literatura – em grande parte por aqueles que foram eles mesmos produzidos no bojo de sociedades colonizadas. Eles destacar\u00e3o o fato de que a representa\u00e7\u00e3o \u00e9 sempre situada social e historicamente e por isso atravessada pela diversidade que constitui cada sujeito baseada em seu pertencimento simult\u00e2neo a diversos grupos sociais. A partir disso, surge o conceito do hibridismo impl\u00edcito em todos os sujeitos e em todas as culturas. Nesse contexto, o uso da met\u00e1fora \u201ctradu\u00e7\u00e3o cultural\u201d, oriunda da \u00e1rea de Estudos Culturais, tem se mostrado apropriado para a reflex\u00e3o sobre os processos de globaliza\u00e7\u00e3o, que sucederam ao per\u00edodo colonial, e os movimentos migrat\u00f3rios, uma vez que implicam trocas constantes e o esfor\u00e7o da ressignifica\u00e7\u00e3o tradut\u00f3ria e da recria\u00e7\u00e3o de sentidos forjados na viv\u00eancia das diferen\u00e7as irredut\u00edveis entre culturas e l\u00ednguas. Neste Simp\u00f3sio, nos valemos do conceito de \u201ctradu\u00e7\u00e3o cultural\u201d, tal como empregado pelo te\u00f3rico indiano Homi Bhabha (1994), para evocar a travessia de todos os tipos de fronteiras, com \u00eanfase no processo pelo qual passam indiv\u00edduos e grupos ao ingressarem em novos contextos geogr\u00e1ficos, lingu\u00edsticos, s\u00f3cio-pol\u00edticos e culturais. Bhabha enfatiza o poder do tradutor cultural o qual se situa no espa\u00e7o entre culturas, lugar de tens\u00e3o e cont\u00ednua negocia\u00e7\u00e3o, marcado por conflitos – e n\u00e3o pela resolu\u00e7\u00e3o das diferen\u00e7as. Tamb\u00e9m nos interessa o conceito de \u201ctradu\u00e7\u00e3o intercultural\u201d, que Boaventura de Sousa Santos (2014) emprega partindo da perspectiva de sua teoriza\u00e7\u00e3o sobre as epistemologias do Sul, a ecologia dos saberes e as \u2018zonas de contato traduz\u00edveis\u2019, incluindo a linguagem e a no\u00e7\u00e3o de \u2018traduzibilidade\u2019 no sentido benjaminiano das \u201cleis que governam a tradu\u00e7\u00e3o\u201d e podem incitar a ver diferen\u00e7as e assimetrias: \u201cComo essas assimetrias que se instalam no trabalho de tradu\u00e7\u00e3o podem ser reduzidas ou eliminadas?\u201d (2014 apud CAPELLER, 2015, p. 314). Esse \u00faltimo questionamento em muito representa as preocupa\u00e7\u00f5es que nos instigam: Como articular e negociar diferen\u00e7as entre dois conjuntos culturais, dois idiomas, dois sistemas liter\u00e1rios? Que estrat\u00e9gias t\u00eam sido utilizadas na tradu\u00e7\u00e3o de textos ficcionais que retratam formas lingu\u00edsticas fronteiri\u00e7as ou \u201cmarginais\u201d? Em que medida a tradu\u00e7\u00e3o entre culturas pode, de fato, promover uma \u00e9tica da diferen\u00e7a? Que projeto o sujeito tradutor pode assumir, vis-\u00e0-vis as inst\u00e2ncias reguladoras que financiam, endossam e divulgam as tradu\u00e7\u00f5es? Aceitamos trabalhos que procurem investigar temas relacionados a essas inquieta\u00e7\u00f5es.<\/p>\n Palavras-chave:<\/strong> Tradu\u00e7\u00e3o cultural, P\u00f3s-colonialismo, Tradu\u00e7\u00e3o intercultural<\/p>\n Abstract:<\/strong> The relationship between Postcolonial and Decolonial Studies and Translation Studies emerged from the perception that literary works produced in colonial contexts disclose images of colonized subjects shaped by the values of the colonizer. The critical examination of this practice of cultural domination has been undertaken by scholars of culture and literature – largely by those who were themselves products of colonized societies. They have highlighted the fact that representation is always socially and historically situated and therefore made up by the diversity that constitutes each subject based on its simultaneous belonging to various social groups. From this derives the concept of hybridity, constituent of all subjects and all cultures. In this context, the use of the metaphor “cultural translation”, coming from the area of Cultural Studies, has proved appropriate for reflections on the processes of globalization that followed the colonial period, and on the migratory movements, since they both imply constant exchanges and the effort of translational resignification and of the re-creation of meanings forged in the experience of irreducible differences between cultures and languages. In this Symposium, we use the concept of “cultural translation” as conceived by the Indian theorist Homi Bhabha (1994), to evoke the crossing of all types of frontiers, with emphasis on the process that individuals and groups go through when they join in new geographical, linguistic, socio-political and cultural contexts. Bhabha emphasizes the power of the cultural translator who dwells in the interstices between cultures, spaces of tension and continuous negotiation marked by conflicts \u2013 and not by the resolution of differences. We are also interested in the concept of “intercultural translation”, which Sousa Santos (2014) employs from the perspective of his theorizing about the Epistemologies of the South, the ecology of knowledge and the ‘translatable contact zones’, including language and the notion of ‘translatability’ in the Benjaminian sense of ‘laws governing translation’ which may incite us to see differences and asymmetries: “How can these asymmetries that are installed in the work of translation be reduced or eliminated?” (2014, p.314). This last questioning represents the main concerns that instigate us: How to articulate and negotiate differences between two cultural groups, two languages, two literary systems? What strategies have been used in the translation of fictional texts that depict borderline or “marginal” linguistic forms? To what extent can cross-cultural translation actually promote an ethic of difference? What project can the translating subject assume, vis-\u00e0-vis the regulatory bodies that finance, endorse and disseminate translations? We will accept papers that seek to investigate themes related to these concerns.<\/p>\n Keywords:<\/strong> Cultural translation, Post colonialism, Intercultural translation<\/p>\n Inscreva-se neste Simp\u00f3sio<\/a><\/p>\n
\nReflex\u00f5es e pr\u00e1ticas de tradu\u00e7\u00e3o na era p\u00f3s-colonial
\n<\/strong>Reflections and practices in the post-colonial era<\/strong><\/h5>\n
\n<\/em>PUC-SP
\n<\/em>ldarin@uol.com.br
\n<\/em>http:\/\/lattes.cnpq.br\/2682139953614636<\/em><\/a><\/p>\n
\n<\/em>USP
\n<\/em>lynnmario@gmail.com
\n<\/em>http:\/\/lattes.cnpq.br\/4083561283385617<\/em><\/a><\/p>\n
\n<\/em>UFRGS
\n<\/em>liliam.ramos@ufrgs.br
\n<\/em>http:\/\/lattes.cnpq.br\/4223643208534570<\/em><\/a><\/p>\n
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