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Sample translations submitted: 1
English to Spanish: Culture: the Indigenous Account General field: Social Sciences Detailed field: Anthropology
Source text - English If the difference between apartheid and the indigenous peoples' movement has nothing to do with firstness, what has it got to do with? The one legitimate sense in which apartheid differs from the indigenous peoples' movement is definable in terms of the relative position of South Africa's white population and, in general, international terms, the relative position of so-called 'indigenous peoples'. The latter, very simply, are oppressed peoples, and therefore resemble in this sense the majority rather than the minority in the 'old' South Africa. So-called 'indigenous peoples' are oppressed by governments, by stronger economic interests, or whatever, and they have chosen to call themselves 'indigenous' as a means to redress their rightful grievances, because the outside world recognizes 'indigenous' as a category (cf. Saugestad 2001). Some of Adam Kuper's critics make the assumption that the argument of his paper 'The Return of the Native' (2003) has to do with representations: that he is arguing for a rebranding of 'indigenous peoples'. But he is, of course, not arguing that. He opposes the very existence of the category. My argument in a previous paper (Barnard 2006) was that he is right to challenge the category within anthropology, but that beyond anthropology we are stuck with it.
There is no legitimate category 'indigenous' in anthropological language. However, 'indigenous' is a real term, a legal fiction if you like, in the outside world, because it forms the basis of claims against illegitimate authority in the hands of governments and economic forces. In her introduction to the Richard Lee festschrift, Jacqueline Solway puts it more strongly: 'Thus instead of "primitiveness" being the underlying characteristic of indigenism as Kuper asserts, encapsulation, marginalization, disempowerment, cultural and livelihood difference from the dominant society are considered by many activists to be the defining characteristics of the indigenous' (Solway 2006: 8).
Translation - Spanish Si la diferencia entre el apartheid y el movimiento de los pueblos indígenas no está relacionada con la primigeneidad, ¿con qué lo está? El único sentido legítimo en el que el apartheid difiere del movimiento de los pueblos indígenas es definible en términos de la posición relativa de la población blanca de Sudáfrica y, en general, en términos internacionales, la posición relativa de los llamados «pueblos indígenas». Estos últimos, dicho sencillamente, son pueblos oprimidos y por lo tanto se asemejan en este sentido a la mayoría en lugar de a la minoría en la «vieja» Sudáfrica. Los denominados «pueblos indígenas» son oprimidos por los gobiernos, por los intereses económicos más fuertes, o por lo que sea, y han optado por autodefinirse «indígenas» como un medio para reajustar sus denuncias legítimas, porque el mundo exterior reconoce lo «indígena» como categoría (cf. Saugestad 2001). Algunos de los críticos de Adam Kuper asumen que el argumento de su trabajo The return of the native (2003) está relacionado con las representaciones: que él está a favor de renombrar a los «pueblos indígenas». Pero, evidentemente, él no alega eso. Él se opone a la existencia misma de la categoría. Mi argumento en un artículo anterior (Barnard 2006) era que tiene razón al cuestionar la categoría dentro de la antropología, pero que más allá de la antropología estamos atascados con él.
No hay ninguna categoría «indígena» legítima en el lenguaje antropológico. Sin embargo, «indígena» es un término real, una ficción legal si se lo desea, en el mundo exterior, porque constituye la base de los reclamos contra la autoridad ilegítima en las manos de los gobiernos y las fuerzas económicas. En su introducción al libro en honor a Richard Lee, Jacqueline Solway lo expresa más enérgicamente: «Así, en lugar de que el "primitivismo" sea la característica subyacente del indigenismo como afirma Kuper, la encapsulación, la marginación, el desempoderamiento, culturas y medios de subsistencia diferentes a los de la sociedad dominante son considerados por muchos activistas como las características que definen a los pueblos indígenas» (Solway 2006: 8).
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Translation education
Graduate diploma - Instituto Superior del Traductorado
Experience
Years of experience: 6. Registered at ProZ.com: Mar 2018.
English to Spanish (Argentina: Instituto Superior del Traductorado) Spanish to English (Argentina: Instituto Superior del Traductorado)
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N/A
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Adobe Acrobat, CafeTran Espresso, Google Translator Toolkit, MemSource Cloud, Microsoft Excel, Microsoft Word, Powerpoint, Trados Studio
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CV available upon request
Bio
I have been studying English for more than twenty years and I have specialised in translation ten years ago.
Languages are the key to understand cultures and completely different lifestyles, and I want to be the instrument that brings these cultures and lifestyles together. Sometimes, the problem lies in the unawareness of other points of view and then is when translators are needed.
My professional background is in Social Sciences and marketing, but I greatly enjoy learning about a wide variety of other subjects, including history, art, linguistics, technology and tourism, to name but a few.
At present, I am doing a post-graduate course in audiovisual techniques and accessibility, to help people with visual and/or auditory impairments feel included and supported.
If you are looking for a committed, proactive, and eager-to-learn person for your project, you have found the one. I offer professional and on-time services in:
* proofreading (En and Sp)
* transcribing (En and Sp)
* translating (En-Sp, Sp-En)
* subtitling (En, Sp, En-Sp)
Keywords: social anthropology, social sciences, Spanish, English, subtitling
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