Informacja

Drogi użytkowniku, aplikacja do prawidłowego działania wymaga obsługi JavaScript. Proszę włącz obsługę JavaScript w Twojej przeglądarce.

Wyszukujesz frazę "Hindu culture" wg kryterium: Temat


Wyświetlanie 1-3 z 3
Tytuł:
Natya Shastra: um projeto de tradução
Natya Shastra: A Translation Project
Autorzy:
Pimentel, Janine
Castellano Martínez, José María
Nalewajko, Paulina
Powiązania:
https://bibliotekanauki.pl/chapters/1018419.pdf
Data publikacji:
2020-07-09
Wydawca:
Uniwersytet Warszawski. Wydawnictwa Uniwersytetu Warszawskiego
Tematy:
tradução indireta
artes performáticas
cultura hindu
didática da tradução
Natya Shastra
indirect translation
drama and performance
translation pedagogy
Hindu culture
Opis:
Natya Shastra é um texto muito antigo, originalmente escrito em sânscrito, sobre o teatro, o trabalho do ator, a produção de espetáculo e a dramaturgia clássica da Índia. Teve algumas traduções para o inglês na segunda metade do século XX e uma para o espanhol, em 2013. Por se tratar de um livro importante para a área das artes performáticas, docentes e discentes da Faculdade de Dança e da Faculdade de Letras da Universidade Federal do Rio de Janeiro criaram uma parceria para trazer essa obra para o Brasil. O projeto que apresentamos aqui tem dois grandes objetivos: a tradução propriamente dita e a formação de tradutores. A concretização desses objetivos implica reflexões teóricas e metodológicas importantes que discutimos neste artigo. Por exemplo, a edição da obra que servirá de base para a nossa tradução é a tradução do sânscrito para o inglês realizada por Adya Rangacharya em 1984. Trata-se, portanto, de uma tradução indireta (Dollerup 2000, Washbourne 2013, Rosa et al. 2017). Já do ponto de vista pedagógico, o método de trabalho seguiu a abordagem chamada “aprendizagem por projetos” que tem sido aplicada ao ensino da tradução por vários autores (Kiraly 2005, Galán-Mañas 2013).
Natyasastra is an ancient text, originally written in Sanskrit, about theatre, performance and classic drama in India. It was translated into English in the second half of the 20th century and into Spanish in 2013. Because professors and students at the School of Dance of the Federal University of Rio de Janeiro need to study Natyasastra they have asked professors and students of the Language Department to translate it into Brazilian Portuguese. When the project began, the translation professor and coordinator soon realized that this was not only about producing a translation but also about teaching future translators. Therefore, this paper addresses the theoretical and methodological issues raised so far in the translation/pedagogical project. For example, the English edition, on which the Brazilian translation is based, corresponds to an English translation from Sanskrit published by Adya Rangacharya in 1984, which means that the Brazilian students are producing an indirect translation (a concept discussed in Dollerup 2000, Washbourne 2013, Rosa et al. 2017). From the pedagogical viewpoint, the project’s workflow is based on the approach called “project-based learning” which has been successfully applied to the translation classroom (Kiraly 2005, Galán-Mañas 2013).
Źródło:
La traducción literaria en el contexto de las lenguas ibéricas; 85-101
9788323542841
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Are we Hindus? Religion in Tamil Dalit discourse
Autorzy:
Hons, Pavel
Powiązania:
https://bibliotekanauki.pl/articles/944684.pdf
Data publikacji:
2018
Wydawca:
Uniwersytet Pedagogiczny im. Komisji Edukacji Narodowej w Krakowie. Instytut Filozofii i Socjologii
Tematy:
Dalits
Hinduism
Hindu identity
Indian culture
religion
Opis:
Based primarily on original sources in Tamil as well as interviews, the article seeks to portray the attitude of Tamil Dalit intellectuals and political leaders towards the question of religion. It seeks to discover the role of religion in their discourse and how they utilise religious matters to mobilise their fellow caste members. It maps their efforts to distance themselves from Hinduism and to propagate the particularity of Dalit deities and Dalit religion as a part of their newly constructed identity. Their opinions on the possibility of conversion are also briefly noted. These attitudes are examined from the viewpoint of the differing emancipation strategies of the three major Tamil Dalit castes. The Paraiyar as well as the Arunthaiyar leaders try to reject the Hindu identity, though the common folk consider themselves to be Hindus. The Devendrars on the contrary associate themselves with the Hindu gods and Hindu temples, they claim direct connection with some of them. Even they, however, tend to emphasise particularity of their deities as a part of their identity building.
Źródło:
ARGUMENT: Biannual Philosophical Journal; 2018, 8, 2
2083-6635
2084-1043
Pojawia się w:
ARGUMENT: Biannual Philosophical Journal
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Kwestia emancypacji kobiet w myśli społecznej Renesansu Bengalskiego
Women’s Emancipation in the Social Thought of the Bengali Renaissance Thinkers
Проблема женской эмансипации в социальной мысли интеллектуалов эпохи Ƃенгальского Возрождения
Autorzy:
Dżugaj, Blanka Katarzyna
Powiązania:
https://bibliotekanauki.pl/articles/1934157.pdf
Data publikacji:
2021-06-30
Wydawca:
Wydawnictwo Adam Marszałek
Tematy:
woman in India
Bengal Renaissance
woman in Indian culture
woman in Hindu traditions
journalism of Bengal Renaissance
Rabindranath Tagore
Ischwar Chandra Vidyasagar
Ram Mohan Roy
женщина в Индии
Ƃенгальское Возрождение
женщина в индийской культуре
женщина в индуизме
журналистика Бенгальского Возрождения
Рабиндранат Тагор
Ишвар Чандра Видьясагар
Рам Мохан Рой
Opis:
In the middle of 19th century, Bengal, the region of British India, witnessed an intellectual and religious awakening. It was a time of significant revival of cultural, social, and political life, manifested in arising new cultural trends, political ideologies, and social movements. According to Indian reformers, values such as social equality, women’s emancipation, and universal access to education have gained particular recognition. In the area of women’s rights, social activists such as Ram Mohan Roy, Swami Vivekananda, or Ishwar Chandra Vidyasagar, have postulated compulsory education for girls, abolition of the custom of widow’s self-immolation, right to remarry for widowed women, and prohibition of marrying children and polygamy. Moreover, the reformers of Bengal Renaissance created a model of a new Indian woman: bhadramahila. Initially, the name was used only for the female equivalent of a bhadralok, a male from the Bengali middle or upper class, who has a good education and knowledge about culture. Over time, however, the word bhadramahila has begun to function in relation to a social construct, which was a modern woman of the Bengal Renaissance. This paper explores the women’s issues in the journalism of Bengali intellectuals of that period. Journalism began to become a way of expressing social views in India, on a scale unprecedented in this region. The article aims to present the issues of women’s emancipation in the broader context of the ideas of the Bengali Renaissance and to define the perspectives of detailed research in areas which - despite the presence of this subject in the scientific discourse - still require in-depth studies.
В середине XIX века Бенгальский регион Британской Индии стал свидетелем интеллектуального и религиозного пробуждения – это было время значительного возрождения культурной, социальной и политической жизни, проявившегося в возникновении новых культурных тенденций, политических идеологий и социальных движений. В глазах индийских реформаторов особое значение получили такие ценности как социальное равенство, эмансипация женщин и всеобщий доступ к образованию. В области прав женщин такие общественные деятели, как Рам Мохан Рой, Свами Вивекананда, Ишвар Чандра Видьясагар, постулировали обязательное образование для девочек, отмену обычая самосожжения вдов, право на повторный брак для овдовевших женщин и запрет на брак с детьми. Более того, реформаторы Ƃенгальского Возрождения создали модель новой индийской женщины: бхадрамахилы. Первоначально это название использовалось только для женского эквивалента бхадралока – мужчины из среднего или высшего класса бенгальского обществa, имеющего хорошее образование и знание культуры. Однако со временем слово бхадрамахила начало функционировать в отношении социальной конструкции, которой была современная женщина Бенгальского Возрождения. В данной статье исследуются женские проблемы в журналистике бенгальских интеллектуалов того периода. Журналистика стала способом выражения социальных взглядов в Индии в беспрецедентном для этого региона масштабе. Цель статьи – представить вышеупомянутые проблемы женской эмансипации в более широком контексте идей Ƃенгальского Возрождения и определить перспективы детального исследования в областях, которые, несмотря на присутствие этой темы в научном дискурсе, по-прежнему требуют углубленных исследований.
Źródło:
Studia Orientalne; 2021, 1(19); 87-103
2299-1999
Pojawia się w:
Studia Orientalne
Dostawca treści:
Biblioteka Nauki
Artykuł
    Wyświetlanie 1-3 z 3

    Ta witryna wykorzystuje pliki cookies do przechowywania informacji na Twoim komputerze. Pliki cookies stosujemy w celu świadczenia usług na najwyższym poziomie, w tym w sposób dostosowany do indywidualnych potrzeb. Korzystanie z witryny bez zmiany ustawień dotyczących cookies oznacza, że będą one zamieszczane w Twoim komputerze. W każdym momencie możesz dokonać zmiany ustawień dotyczących cookies