Abstract
Os estudos da Diáspora estão cada vez mais intensos no meio acadêmico brasileiro com abordagens singulares tanto nos domínios das ciências sociais quanto das ciências humanas. No que tange aos Estudos de Tradução, um movimento tímido, mas bem representativo tem surgido nos últimos anos de maneira ainda dispersa e sem uma característica unitária e reguladora. Logo, o presente artigo aborda as complexas relações entre os Estudos da Tradução e os Estudos da Diáspora Negra, propondo um itinerário brasileiro de princípios teóricos para se pensar a tradução de textos diaspóricos negros. Com esse objetivo se retoma a atualidade da questão etino-social negra no Brasil e como esta se dá no ato da tradução; defende-se a importância tanto de tradutores engajados ou não, brancos ou negros na internacionalização de textos de interesse das populações negras brasileiras; e argumenta-se a importância e a delimitação do campo Tradução e Diásporas Negras para a área Estudos da Tradução.
Highlights
Diaspora Studies are an emerging area in Brazilian Academy, with different approaches both in the Social Sciences and in the Humanities knowledge fields
With the development of Diaspora Studies, the word gained new meanings, through the addition of the generalist idea of referring to any kind of dispersion – forced or voluntary, assimilative or dissimilative, racial or national and even gender related1. It was from this terminological point of view that Afro-American scholars started to name as “diaspora” the History of African descendants dispersed for different reasons, in the most diverse places
The American historian Linda Heywood (2015) states that the studies of the Black diaspora, in their origin, were interested, in the investigation of the slavery system developed by Europe and put into practice in America, Asia and Oceania
Summary
The word diaspora (from Classic Greek διασπορά, “dispersion”) was used, at first, to designate the involuntary dispersion of peoples that resisted assimilation or that were prevented of doing so. Such territory would enable the search for recognition and belonging, without, falling into existentialism This Black imagined community increasingly delimits its territory with Black bodies occupying places never previously imagined, with sharper discourses and marked aesthetics, above all, for its singularity and no longer for the dichotomy difference/comparison; in short, by the utterance and presentification of Black voices. This set of presentificational actions, which has been progressively intensified, was created firstly by the rise of the consciousness of color, followed by the consciousness of race and, at last, a few years ago, it has been centered around the question: What is this ‘black’ in Black Culture/Diaspora? The inter-subjectivation of the Black being in each member of the Black communities tends to influence the pursue of a Black interpersonal intercultural identity dimension that, as a result, aims at a vision of the world and at unique particular strategies of experience (STEPHENS, 2009)
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