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English to Spanish: 'Solidarity of differences' by Ramin Jahanbegloo General field: Social Sciences
Source text - English The events in the Middle East have stirred up a sometimes-acrimonious debate about Islam and the modern world. Some commentators in the West say the two are not compatible. Others, including many Muslims, ask why Islam lost the pre-eminence it once enjoyed as a civilization - and whether it can ever recapture some of its former glory. Muslims have responded to Western-style modernity in a variety of ways. Extremists like the Al Qaida group and the Taliban violently reject it. But for many intellectuals in the Middle East the challenge, the "mega-task" is to engage with modernity without sacrificing Muslim values. For them, the challenge for contemporary Muslim societies is to create their own modernity. This is a way to appreciate the contemporary world, use contemporary technologies, establish centers of science and learning, critique modernity and see how Muslim societies can be modern yet transform modernity from within. Some Muslims argue that for Islam to embrace modernity, with its emphasis on reason, acquired knowledge, human rights and representative politics, would be to reclaim an Islamic heritage that has enriched humanity and contributed to its progress. But the Cordoba experience is not the path which is taken by the radical followers of Islam today. They view modernity with suspicion, seeing it not only as a Western concept which threatens Muslim values, but also as a sinister attempt by Western powers to dilute and weaken Islam. The closeness between the Muslim world and modernity is the nodal point around which the tensions are built. It is not the “clash” of distance, but on the contrary the closeness which is at the origin of anxiety. Islam, especially that of the Middle East, by its closeness to and ties with Europe– by means of geography, monotheism, voluntary modernization, colonization and immigration - reveals most dramatically the fear of sameness. Islamism is the conflictual expression of this involuntary yet close encounter with modernity. In other words, contemporary Islamism is based on a double movement and tension: antagonistic posture with modernity and ideologization of religion. Islamist discourse does not subscribe to the traditional interpretations of Islam. It operates as a sort of ideological amalgam between different schools of Islam, national cultures and popular customs. In radical Islamism it is activism and terrorism which provide or rather impose a new source of legitimacy for Islamic idiom. Who will decide what is licit and illicit in Islam? Who has the authority over the interpretation of religious texts? Who can give a “fatwa” and declare a “jihad”? These questions become all very problematic as Islamic traditions become an ideology in the hands of the radical Islamists.
Translation - Spanish Los sucesos en Oriente Medio han suscitado un debate, por momentos enconado, sobre el islam y el mundo actual. Algunos comentaristas occidentales sostienen que ambos no son compatibles. Otros, incluyendo a muchos musulmanes, se preguntan por qué el islam perdió el lugar destacado del que llegó a disfrutar como civilización, y si puede llegar a recuperar parte de su gloria pasada. Los musulmanes han respondido a la modernidad occidental de diferentes maneras. Los extremistas como Al Qaeda o los Talibán la rechazan de manera violenta. Pero para muchos intelectuales en Oriente Medio, el reto, la gran tarea, es enlazar con la modernidad sin sacrificar los valores musulmanes. Para ellos, el reto de las sociedades musulmanas contemporáneas es crear su propia modernidad. Este es un modo de apreciar el mundo contemporáneo, utilizar modernas tecnologías, establecer centros científicos y de aprendizaje, evaluar la modernidad y ver cómo las sociedades musulmanas pueden ser modernas transformando la modernidad desde dentro. Algunos musulmanes argumentan que para el islam, aceptar la modernidad, con su énfasis en la razón, el conocimiento adquirido, los derechos humanos y la política representativa, sería recuperar una herencia islámica que ha enriquecido a la humanidad y contribuido a su progreso. Pero la experiencia de Córdoba no es el camino elegido por los seguidores radicales del islam hoy en día. Estos ven la modernidad con recelo, viéndola no sólo como un concepto occidental que amenaza los valores musulmanes, sino también como un siniestro intento por parte de las fuerzas occidentales de erosionar y debilitar al islam. La proximidad entre el mundo musulmán y la modernidad es el punto nodal alrededor del cual se forman las tensiones. No es el problema de la distancia el que da origen al conflicto, sino, por el contrario, la cercanía. El islam, y en especial en Oriente Medio por su cercanía y sus lazos con Europa (debido a la geografía, el monoteísmo, la modernización voluntaria, la colonización y la inmigración), muestra de manera más pronunciada el miedo a la identidad. El islamismo es la expresión conflictiva de este involuntario aunque cercano encuentro con la modernidad. En otras palabras, el islamismo contemporáneo está basado en una doble dirección: una postura antagonista con la modernidad y una ideologización de la religión. El discurso islamista no suscribe las interpretaciones tradicionales del islam y opera en una especie de amalgama ideológica entre las diferentes escuelas del islam, culturas nacionales y costumbres populares. En el islamismo radical, son el activismo y el terrorismo los que proporcionan o incluso imponen una nueve fuente de legitimidad para el lenguaje islámico. ¿Quién decide lo que es lícito e ilícito en el islam? ¿Quién tiene autoridad para interpretar los textos religiosos? ¿Quién puede dictar una fetua o declarar una jihad? Todas estas cuestiones son muy problemáticas ya que las tradiciones islámicas se transforman en ideología en manos de los islamistas radicales.
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Translation education
Master's degree - Cálamo & Cran
Experience
Years of experience: 18. Registered at ProZ.com: Aug 2008.
English>Spanish Translator
Audiovisual, Marketing & Communication, Advertising and Arts & Literature.
Member of ASETRAD (Translators Spanish Association)
Communication is a road of knowledge and interchange in which language, within its different varieties (oral, written, audiovisual, literary...) becomes a bearer of ideas, attitudes and values. And for this communication to be effective, its language must be precise, careful, adapted to its needs.
After more than ten years working in different areas of communication (audiovisual, advertising, journalism, language teaching...), and having acquired a vast knowledge of both Spanish and English/American cultures (in Chicago, Bogotá, Sheffield or Madrid) the mastery of that language becomes and effective weapon for a successful cultural adaptation, taking into account not only the message to be conveyed, but also its context, as well as the audience it must reach.
Bachelor in Audiovisual Communication (Univ. Complutense - Madrid, SPAIN)
MA in Professional Translation (Cálamo&Cran - Madrid, SPAIN)
Degree in English (EOI - Madrid, SPAIN)
Working with MS Office, Indesign, Photoshop, Freehand, Trados...
Expertise