翻译灵感语言,转化圣典:导论

IF 0.1 Q3 HISTORY Medieval Encounters Pub Date : 2020-12-29 DOI:10.1163/15700674-12340078
Fatma Sinem Eryılmaz
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引用次数: 0

摘要

在中世纪晚期和现代早期的伊比利亚,神圣文本的翻译往往涉及语言和文化框架之外的变化。源文本的神圣性质使其成为用于各种目的的潜在强大工具。翻译被用来推进教学和文化政策,传播政治和宗教宣传。他们在致命的威胁下成为了社区身份的基石。在需要的时候,它们既可以被用作自卫武器,也可以被用作对敌对宗教和庇护它们的机构进行好战攻击的武器。通过神圣文本说话的神圣权威所产生的力量也使他们的翻译和翻译者成为怀疑的目标和严格控制的受害者,有时甚至是毁灭。我介绍的五篇文章代表了这些可能性的广泛范围,因为它们研究了基督教,犹太教和穆斯林神圣文本的翻译项目以及它们催化的转换。
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Translating Inspired Language, Transforming Sacred Texts: An Introduction
In late medieval-early modern Iberia, translations of sacred texts often involved changes beyond those concerning linguistic and cultural frameworks. The sacred nature of the source text turned it into a potentially powerful tool for a variety of purposes. Translations were used to advance didactic and cultural policies and to disseminate political and religious propaganda. They became building blocks for communal identities under fatal threat. When need be, they could be manipulated both as weapons of self-defense or of belligerent attack against rival religiosities and institutions that harbored them. The power generated by the divine authority that spoke through sacred texts also made their translations and their translators, targets of suspicion and victims of strict control, and at times, destruction. The five articles that I introduce represent a wide spectrum of these possibilities as they examine translation projects of Christian, Jewish, and Muslim sacred texts and the transformations they catalyzed.
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来源期刊
Medieval Encounters
Medieval Encounters Arts and Humanities-Religious Studies
CiteScore
0.50
自引率
0.00%
发文量
32
期刊介绍: Medieval Encounters promotes discussion and dialogue accross cultural, linguistic and disciplinary boundaries on the interactions of Jewish, Christian and Muslim cultures during the period from the fourth through to the sixteenth century C.E. Culture is defined in its widest form to include art, all manner of history, languages, literature, medicine, music, philosophy, religion and science. The geographic limits of inquiry will be bounded only by the limits in which the traditions interacted. Confluence, too, will be construed in its widest form to permit exploration of more indirect interactions and influences and to permit examination of important subjects on a comparative basis.
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