Full-text resources of CEJSH and other databases are now available in the new Library of Science.
Visit https://bibliotekanauki.pl

Results found: 4

first rewind previous Page / 1 next fast forward last

Search results

Search:
in the keywords:  women translators
help Sort By:

help Limit search:
first rewind previous Page / 1 next fast forward last
1

Feminist Choices of Early Women Bible Translators

100%
Willett E. A. R.
Open Theology
|
2016
|
vol. 2
|
issue 1
EN
Translations by two early women Bible translators, Julia E. Smith (1792-1886) and Helen Barrett Montgomery (1861-1934), reflect their difference in purpose in attempting the translations as well as their level of knowledge of translation theory and linguistics. Smith translated merely for personal use in her own small society; her major concern was faithfulness to what she termed “the literal meaning.” Montgomery, on the other hand, wrote in consideration of her audience; she wanted to communicate clearly and naturally in idiomatic terms. Smith was inward-focused, whereas Montgomery was outward-focused.
2

ODNALEZIONE W PRZEKŁADZIE. DORA GABE, SŁAWA SZTIPLIJEWA I ANASTASIJA GANCZEWA W REDAKCJI „PRZEGLĄDU POLSKO-BUŁGARSKIEGO”

100%
Kovacheva A.
Przekładaniec. Półrocznik Katedry UNESCO do Badań nad Przekładem i Komunikacja Miedzykulturowa UJ
|
2010
|
issue 2(24)
141-158
EN
Despite the growing interest in women’s writing, women translators and their achievements are rarely discussed. The article focuses on mechanisms behind the exclusion of women’s writing from literary history and examines the social status of three women translators as contributing to their invisibility. Dora Gabe, Slava Shtiplieva and Anastasia Gancheva were co-workers at Polish-Bulgarian Review. Each developed a different strategy to cope with the unfavorable intellectual climate of interwar Bulgaria. Their biographies show the connections between marital and social status of a woman writer and the esteem of her works. They also confirm the claim that translating, instead of writing, was thought to be more appropriate for women because of the low position translation occupied in the hierarchy of artistic occupations.
3

„Żarliwa o rzeczy ojczyste Polka”. O romantycznych tłumaczkach na straży pamięci narodu

88%
Dębska K.
Prace Literaturoznawcze
|
2018
|
issue 6
35-46
EN
In the 1840s in Wielkopolska, the first team of Polish women translators was gathered by Konstancja Raczyńska to render texts connected with the history of Poland into Polish. In this article, I would like to study the roles assumed by these translators. Were they traditional, invisible servants of their authors? Did they translate to make a living? Or perhaps, taken with the authority of the texts and their authors, did they try to be gatekeepers, keeping out the uninitiated? Or, just the opposite, did they attempt to spread the gospel of the texts to their fellow Poles? To answer these questions, I will begin with a short overview of their situation and biographies to find out who they were, how they worked, what their competences and motivation were, and why they translated. This information will serve as the basis for the translators’ profiles and for establishing their roles in Polish history and culture.
4
Publication available in full text mode
Content available

Dora Gabe i Anna Kamieńska — dialogi poetyckie

51%
Kovacheva A.
Przekłady Literatur Słowiańskich
|
2012
|
vol. 3
|
issue 1
219-233
BG
В настоящата статия поетическият диалог между двете поетеси и прeводачки е представен като разговор за майката — майката на жената като извор на нейното творчество. От тази гледна точка преводаческата практика на Дора Габе е описана като „модел на палимпсеста”, защото дава възможност за разширение на родния език така, че той да помести чуждия, а замазването на полския поетически текст е съпътстван с неговото наси¬щане със собствени творчески сили. Тази преводна стратегия разбива стила на рецепция на полската поезия в България, налаган от Боян Пенев, превъзмогва нейните асиметрии, в които полската поетика винаги е виждана като доминираща. По-нататък преводите, направени от Блага Димитрова и Светла Гюрова са представени като продължение на па¬лимпсестовите преводни практики, предложение от Дора Габе.
EN
In this article poetic dialogues between the women poets and translators are represented as a conversation about the mother who is an inspiration for their artistic creativity. From this point of view the translation practice of Dora Gabe is described as palimpsest, because it gives the op-portunity for the language to expand so there is place for another, foreign language in its boundaries. In the process of erasing of the Polish source-text, the Bulgarian target-text is being fulfilled with translators’ creative energies. This translation strategy disrupts the stereotypical reception model of Polish poetry in Bulgaria, popularized by Boian Penev. It overcomes its asymmetrical patterns. Svetla Gurova’s and Blaga Dimitrova’s translations are analyzed as continuation of the palimpsest translation model, introduces by Dora Gabe.
first rewind previous Page / 1 next fast forward last
JavaScript is turned off in your web browser. Turn it on to take full advantage of this site, then refresh the page.