By Otto Zwartjes, Klaus Zimmermann, Martina Schrader-Kniffki
The item of this quantity is the research of missionary translation practices which happen inside a colonial context of political domination and religious conquest. Missionary translation turns into in particular occur in bilingual ethnographic descriptions, in (bilingual) catechisms and within the missionaries’ lexicographic condensation of bilingual dictionaries. The learn of those situations allows the research and interpretation in their guiding rules, their translation perform and underlying reasoning. It additionally allows the trendy linguist to parent semantic adjustments that may be printed in those missionary translations over definite periods.
Up to now there has hardly ever been any research on hand that specializes in translation in missionary assets, of the various traditions within the Americas or Asia. This publication will fill this hole, addressing the legacy of missionary translation practices and theories, the function of translation in evangelization and its specific shape within the context of colonialism, the construction of loans from Spanish or Latin or equivalents or paraphrases within the indigenous languages in texts and dictionaries as translation thoughts in bilingual variants. the method of acculturation and transculturation imposed via eu spiritual platforms is famous. This quantity offers study on languages resembling Nahuatl, Tarascan (Pur’épecha), Zapotec, Tamil, chinese language, jap, Pangasinán, and different Austronesian languages from the Philippines.
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Additional resources for Missionary Linguistics V / Lingüística Misionera V: Translation theories and practices. Selected papers from the Seventh International Conference on ... in the History of the Language Sciences)
La raçon es q[ue] en este Idioma ay verbos, y nombres metaphoricos, y compuestos vnos con otros; vno de ellos es el verbo Quaatequia, que es el que vsan para bautizar: componese de Quaitl, que es la cabeza, Atl por el agua, y el verbo Te quia que significa echar, ò difundir, conque todo èl significa Echar agua en la cabeza. Y con el pronombre Ni, y el pronombre Mitz, decir Nimitz quaatequia, es lo mismo á la letra que decir: Yo te echo agua en la cabeza. Esto supuesto, siempre que se muda la significacion literal, que es quasi substancial de las palabras de la forma, no ay Sacramento.
See for instance Valignano’s description of Japanese, compared with Latin (Zwartjes 2011: 279). 41. One of the problems we have discussed is the phenomenon of the ‘zero-copula’ in missionary grammars of languages which have nominal predication with the use of verbs as ‘to be’ (see Zwartjes forthcoming a). 1 The richness of the indigenous language Ildefonso Joseph Flores (d. 1772) is an example of a missionary linguist who tried to demonstrate that the indigenous language Cakchiquel (a Mayan language from Guatemala) could be equated with Latin, not because of its richness, but because, according to Flores, it lacked a feature which was also absent in Latin, compared with Spanish.
The missionaries’ contribution to translation studies Figure 16a. 4v Figure 16b. 5 Bilingual with one language in two scripts; trilingual; and multilingual The Latin–Spanish–Quechua material of Roxo Mejía’s which we have just seen was not the only trilingual presentation of Latin, Spanish and one indigenous language to be undertaken by missionaries. ), Latin and Spanish appear with Huastec, a remote member of the Mayan family spoken in San Luis Potosí and northern Veracruz. The author also includes 140 illustrations in the 104 folios of his edition, visualizing the text, and often accompanied by mnemonics.
Missionary Linguistics V / Lingüística Misionera V: Translation theories and practices. Selected papers from the Seventh International Conference on ... in the History of the Language Sciences) by Otto Zwartjes, Klaus Zimmermann, Martina Schrader-Kniffki