El azote de Dios (Spanish Edition)

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El Azote De Dios / the Scourge of God (Translation) [Paperback]

My Orders. Track Orders. Change Language. English Arabic. Important Links. Follow Us. App Download. US UK. Thank you for subscribing! Please check your email to confirm your subscription. Our Stores. Results for - aita. All the latest offers delivered right to your inbox! The construction of exotic topoi see Karim, ; Faiq, this volume may be enacted by way of phraseology - one of the most important resources of identity production the management of culture-specific items or inter- textual references, or the manipulation of subject positions and agency: for example, the use of indirect speech with an omniscient narrator whose interventions complement, control or even replace direct utterances Carbonell, , The most apparent of these interventions is the Exoticism, Identity and Representation in Western Translation 31 Orientalist footnote the translator-as-guide ; the least conspicuous is the aside remark or intratextual gloss that attempts a clarification, balance or softening of situations that might be understood as alien.

Exotic transla- tions have made literal translations of phraseology one of the main recognisable features of exotic literature as a specific genre. That is, a certain kind of foreignisation is always expected in such ethnocentric trans- lations, so to speak.

If we follow Venuti's foreignising advice, we may well reproduce the same strategies we set out to avoid Carbonell, Example 1 illustrates how the literalist translation of idiomatic language may be used to reflect the translator's ideological bias. El delegado gubemativo se derrumbo en una silla, mientras yo estaba pendiente de sus labios, con mal contenida impaciencia. Pero el se volvio al portero: - Traeme un vaso de agua, por vida de tus ojos. Saco dela manga su panuelo de seda artificial y se enjugo la car y la cabeza. Yo estaba mas que en ascuas. Por fin se volvio a mi y me dijo: - Se ha escapado.

But he addressed the porter: 'Bring me a glass of water, for the life of your eyes.

I was on tenterhooks. At last he turned to me and said: 'She's run away'. Popular Arabic expressions such as, ivaHayaati 'aynayka rendered literally into Spanish as por vida de tus ojos 'for the life of your eyes' consti- tute a distinctive trait of the delegate's speech, contrasted with the lawyer's more neutral and standardised speech.

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The Arab author al-Hakim draws therefore a distinction between the language and attitude of both charac- ters: one nearer to the countryside and its way of life; the other to Cairo and European manners. This distinction is articulated in the dichotomies popular vs. In fact, their conflictual aspects lead the reader to believe eventually that the principles and appli- cations of European perspectives maybe erroneous.

But in offering a literal translation of such idiomatic expressions, the translator adds a new dimension. A new duality appears: East vs. West, only hinted at in the original, but clearly highlighted in the translation. Why not translate prag- matically j Traeme un cafe , por Dios! Bring me a coffee, for God's sake!? In another passage, naharuhu 'aswad is translated as jNegro sea sn dta!

Synonyms and antonyms of azote in the Spanish dictionary of synonyms

These exoticisations add something more, and we must recognise that Emilio Garcia Gomez, the translator and also the foremost Spanish Arabist of the 20th century, does discriminate because such foreignisation is not a constant in all characters and in all circumstances. The lawyer almost never uses popular expressions: his smooth discourse is no different from the 'usual' in contemporary European fiction, and he is therefore invested with the balanced perspective 'usual' in European realism.

The author's voice in the Spanish translation becomes then, through narrator and translator, a trustworthy interpreter of the foreign culture. Spanish stereotypes of Egyptian and Arab backwardness and deviation are confirmed. There is enough evidence for this: the lawyer's use of idiomatic language is always neutralised into functional equiva- lents.


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This common sense, as far as it substitutes alternative interpretations, is a rhetorical device that serves ideological purposes. Example 2 illustrates the critical apparatus that is likely to be found in academic translations from Arabic, in particular, and from distant languages and cultures, in general. In this case, the Lebanese writer Anis Frayha comments on childhood games. In the Spanish translation detailed extra information is given in 4 : 2.

Diftcil me resulta enumerarte nuestros juegos en la plaza del pueblo, en sus callejas, granjas y descampados. Eran muchos y no es facil, no, enumerarlos. No creo que sea capaz de describtrtelos todos: no recuerdo ahora sus reglas, condiciones y detalles. Deep in my mind only a few names remain 4 : al-laqut, daljzv al-ki c ab, al-dalak, al-danak, jiry al-mallah, maqfat al- maydan, un quq-dos quques, 'Ma bruh ta-srab dammit ba c du w-hayyid li- immu , 'Yd Umm Iskandaram-Ya Umm c uyun al-gizlanf, 'Skar kibba c al- markaba', 'Qirris iqaddes hii? I don't think I'll be able to describe all of them to you; I cannot remember their rules, require- ments and details.

Por lo tan to, la nomenclatura, explicaciones y equivalencia que a continuacion damos son solo un intento de aproximacion de cuya exactitud no podemos responder.

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Segun la descripcion del mismo Fravhoa en su Diccionario y las explicaciones de informantes libaneses, es el juego de las chinas o una variante del mismo. Dahzo al-ki- c ab: 'Arrojar los huesecillos o dados'.

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Segun Frayha ibid. Los ninos juntan unos cuantos y organizan con ellos juegos diversos. Este tipo de juego esta muy difundido en Palestina, Siria y el Iraq. Se trata, mas o menos, del juego de las tabas. Al-dalak: la friccion? Al-danak : 'caminar imitando el paso de las bestias de carga' Barth. Un chico se pone de gatas y otros dos se cuelgan de el por sus costados, imitando a una montura con sus alforjas.

Atila, el azote de Dios

Qiiq: Segun Bartheleny, 'comeja'. Recoge la letra de una cancion que los ninos dicen al ver los cuervos.

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Ma b-ruh. Yd Umm al-IskandaranT. Equivale mas o menos al juego de la 'pfdola'. Skarkaba o s kar kibba? Readers will certainly be puzzled by the abundance of information which does not add much to their knowledge. The translator himself declares in the footnote 4 that details are irrelevant, so are also the names, the rules, even the nature of the games.

The translator has attempted unsuc- cessfully to furnish the readers with enough anthropological information which is unknown even to average Lebanese, source, readers.