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Literary talent cannot be taught, even in creative writing programs. Translation is often figured as a miraculous event, as with the account georegs Pentecost and the legends surrounding the creation of the Septuagint; somehow good translation is only made possible through divine intervention. Delisle, Jean, and Gilbert Lafond. What does it mean to speak of a faithful feminist translation?

Histoire de la traduction.

Criticizing Translations: the Notion of Disparity | Jean Delisle –

Applications and Research, ed. Martins, While transla- tion has long been understood by many translators as a kind of creative labor performed on the texts of others, the Bible has been seen as the exception to this rule; where translators might boast of their quick and agile work on secular texts, biblical translators would speak of their “long, careful labor” and “consciously based their renderings on those of their predecessors. It is perhaps not necessary to perform a radical hermeneutical exercise on this rhetoric, as its implications for the practice of translation are fairly self-evident.

It would seem important that feminist translators of the New Testament call into question this long-standing equation of fidelity in translation to the proper rendering of the “spirit” over against the “letter” of the text.

However, the latter mouninn take other forms as well. Les Belles infidels [c]. On the contrary, it is about performing a close analysis of the work, understanding its deeper meaning and how this meaning is rendered in the target language. Here are a few examples. Ironically, we see the aphorisms “truth” in the practice of its very translation; translating this aphorism is itself an impossibility, as its tight and efficient pun gets lost.


For example, oppositions such as “literal vs. For the word path, eleven chose sentier, six chemin, one cheminer, geeorges piste and two sente. The Ear of the Other: The Meanings of Feminist Biblical Translation. Fidelity is also aligned theoretically with concepts almost ubiquitous in Western translation discourse—letter and spirit.

Nevertheless, we can safely acknowledge, I think, that there are many parts of the biblical text that do reflect patriarchal gelrges and modes of thought.

They point to a lack of training an amateur or improviserof experience a noviceto moounin insufficient knowledge of the languages in question a pseudo-bilingualor to a failure to infer properly, to make appropriate contextual assumptions an error in methodology or a false conception of translation. Click here to sign up. Beyond the question of authority lies the very question of the nature of the language of the text itself.

In translation studies, disparity describes stylistic incoherencies and discordances affecting the translated work. Infkdles seems she also confused terrific and figure with their French cognates terrible fearsome, awsome and figure face.

However, in its critique of attempts at inclusive lan- guage—to which its attitude is clear in such phenomena as index entries, where one finds “inclusive sexless language”—this infidlfs argues that inclusive language is flawed because it “distorts” the text and imposes “anachronistic” standards.

Georges Mounin. Les Belles Infidèles | Reviewed by Yves Gambier

Finally, in relation to these questions of authority and the nature of the texts, on what grounds will we select the texts subject to a feminist transla- tion of the Bible?


The word is absent in gelles specializing in literary terms Cuddon, ; Dupriez, ; Gorp et al. As feminist biblical scholars, we need at the very least to engage any such simple readings of language with a healthy hermeneutics of suspicion, since the effects of such an understanding tend in helles and literalist directions and do not tend toward our best infidels. This is why Milan Kundera frequently tears into his translators.

The copyright holder for an entire issue of a journal typically is the journal owner, who also may own the copyright in each article.

Presses Universitaires du Septentrion

This is why so few translators achieve the tour de force of re-creating a work free of disparity, a work poetically coherent, relating to its source synchronically as well as diachronically. Even a critic like Steiner, who sees language as foundationally and perpetually in flux, sees a difference when one is dealing with religious texts, “preserved in a condition of artificial stasis.

While, for example, androcentric languages might at some other historical moment have been understood to convey generic meanings, this is no longer the case. I have Englished things not according to the vein of the Latin propriety, but of his own vulgar tongue. George Steiner, whose work After Babel has become a classic on translation, outlines a fourfold process by which the translator recasts the text.