Search results for "clandestine"
showing 6 items of 6 documents
Traduir sota la dictadura franquista, traduir clandestinament: Poesia (1944-1945) i Ariel (1946-1951)
2013
Acabada la guerra civil, la dictadura de Francisco Franco va prohibir les traduccions al català durant una dècada, fins al 1948, en què van aparèixer l’Odissea de Carles Riba i la Divina Comèdia de Josep M. de Sagarra en condicions molt restrictives. Aquestes condicions es van mantenir pràcticament inalterables fins al 1962, quan va deixar de practicar-se la censura lingüística prèvia davant la demanda de publicar qualsevol traducció catalana. En la dècada dels quaranta, quan la persecució era més severa, van sortir a llum dues revistes clandestines en català, Poesia (1944-1945) i Ariel (1946-1951), que van traduir regularment una selecció de l’obra dels noms canònics de la literatura occid…
Traduir sota la dictadura franquista, traduir clandestinament: Poesia (1944-1945) i Ariel (1946-1951)
2013
After the Spanish Civil War, Francisco Franco’s dictatorship banned Catalan translations for a decade. But in 1948, Carles Riba’s translation of the Odyssey and Josep Maria Sagarra’s translation of the Divine Comedy were published, albeit with severe restrictions. These restrictions remained virtually unchanged until 1962, when the regime began allowing the publication of Catalan translations without prior censorship. In the 1940s, when the repression was at its fiercest, two clandestine journals in Catalan, Poetry (1944-1945) and Ariel (1946-1951), regularly translated a portion of one of the classics of Western literature, and also published contemporary and avant-garde material as well a…
Clandestini a Lampedusa:isolati, segregati, invisibili
2006
Social construction processes of migrant, often clandestine migrant, among the inhabitants of Lampedusa, have recorded, in the last years, a gradual moving from a prevaling sympathetic optics combined with human solidarity forms – even if not without defensive processes and forms of racism and xenophobia – to more and more clear dynamics of exclusion, often joint with intolerant, cynical and indifferent attitudes. The social representation of the stranger isn’t, however, either unvarying or coherent. Infact, the collected interviews give evidence for continuous oscillations between the wish to understand – that increases when there is an interaction with the strangers – and the need to defe…
María de Fonseca (c. 1486-1521) and the Marquis of Zenete (1473-1523): Aristocratic Rebels and Patrons of Renaissance Culture
2016
La historia de Rodrigo Díaz de Vivar, marqués de Zenete, el hijo primogénito del Cardenal Mendoza, y su segunda mujer María de Fonseca podría proporcionar a un escritor material más que suficiente para escribir una novela apasionante, y ciertamente merece ser mejor conocida, sobre todo en el mundo anglófono. Entre otras cosas, este artículo arroja algo de luz sobre la condición social vulnerable de la mujer en España durante la baja Edad Media y el Renacimiento, cuando había más oportunidades educativas para las damas de la nobleza, y pone en duda el supuesto papel jugado por la reina Isabel en defensa de la libertad y los derechos de la mujer; y discute cómo el marqués de Zenete expresó su…
Déconstruction et redéfinition du ‘clandestin’ dans Il ladro di merendine et L’altro capo del filo d’Andrea Camilleri
2022
Andrea Camilleri used to say he regretted that his novels were seen by his readers as more entertaining than thought-provoking. For his work carries a militant message and far-left ideas. In his narratives, the author deconstructs traditional schemes and definitions and proposes to read reality through other prisms. Thus, in his two novels Il ladro di merendine and L’altro capo del filo, Camilleri deconstructs and redefines the concept of ‘clandestinity’, both through inventio and through symbolic objects. The boundary shifts: it no longer separates the licit from the illicit but the intimate from the visible.
« S’embarrasser d’une question dont les parties ne sont pas vraies » ? Diderot et le manuscrit fontenellien du traité de la liberté de l’âme
2011
International audience; Je voudrais reprendre ici la question du lien entre Diderot et le Traité. Il me semble en effet que, posée dans des termes aussi généraux, cette question s’avère peu féconde, quand bien même on distinguerait entre un Diderot jeune, un second Diderot, un Diderot du Rêve, etc. En revanche, si on insère le Traité dans des contextes éditoriaux précis, on peut poser la question des usages possibles du texte fontenellien à ces différents moments, puis celle des éventuels usages spécifiquement diderotiens, à la place de celle des postérités fontenelliennes dans tel ou tel moment de l’œuvre de l’encyclopédiste.