Da dicotomia surdos versus ouvintes na tradução de contos clássicos a partir da cultura surda: um revide subversivo por meio da apropriação?

Abstract

From time to time, deafness has been mistaken as a limitation, an illness or even a punishment, delegating to deaf people peripheral conditions conditioned by the hegemonic power of each given context. However, in the present moment we realize the awakening of a deaf consciousness, a search for identity assertion, and the translated literature ”“ considered here as a mean of symbolic expression and the product of identities capable of constructing socially and recognizable meanings in the circles in which it circulates ”“ acts as an important tool of socio-political and educational empowerment of the deaf. Therefore, this article, as an important part of the Marster’s Thesis entitled The translation of popular classic tales with defined scopes: a tour throughout the printed ver From time to time, deafness has been mistaken as a limitation, an illness or even a punishment, delegating to deaf people peripheral conditions conditioned by the hegemonic power of each given context. However, in the present moment we realize the awakening of a deaf consciousness, a search for identity assertion, and the translated literature ”“ considered here as a mean of symbolic expression and the product of identities capable of constructing socially and recognizable meanings in the circles in which it circulates ”“ acts as an important tool of socio-political and educational empowerment of the deaf. Therefore, this article, as an important part of the Marster’s Thesis entitled The translation of popular classic tales with defined scopes: a tour throughout the printed versions of Deaf Cinderella (2003), Deaf Rapunzel (2003) and Deaf Duck (2005) (UEM), is aimed at reflecting upon the classic tales translated according to the deaf culture in the books Deaf Cinderella (HESSEL; KARNOPP; ROSA, 2003), Deaf Rapunzel (KARNOPP; ROSA; SILVEIRA, 2003) and Deaf Duck (KARNOPP; ROSA, 2005). In addition, based on the studies of Venuti (2002), we investigate the representation of the cultural identities that were built within the translation process.sions of Deaf Cinderella (2003), Deaf Rapunzel (2003) and Deaf Duck (2005) (UEM), is aimed at reflecting upon the classic tales translated according to the deaf culture in the books Deaf Cinderella (HESSEL; KARNOPP; ROSA, 2003), Deaf Rapunzel (KARNOPP; ROSA; SILVEIRA, 2003) and Deaf Duck (KARNOPP; ROSA, 2005). In addition, based on the studies of Venuti (2002), we investigate the representation of the cultural identities that were built within the translation process.