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Sample translations submitted: 2
German to English: Sample abstracts of academic presentations on anxiety (Angst), 2008
Source text - German Jörn Ahrens
Der Mensch als Beute.
Narrationen anthropologischer Angst im Science Fiction Film
Ein im Science Fiction Film immer wiederkehrendes Thema ist die Bedrohung der menschlichen Gattung, das sich seit den 1980er Jahren zunehmend verdichtet. Dabei dominieren Szenarien, deren Gefährdungslagen als invasive Aggression, die inspiriert ist durch die modernen Biotechnologien oder als prothetische Konfrontation mit den einst vom Menschen entwickelten Maschinen vom Menschen selbst ausgehen. Im Vordergrund steht die Enteignung der humanen Welt durch deren Artefakte, insbesondere die Diffusion von Mensch, artifiziellem Leben und bio engineering. Die Spannbreite dieser Filme reicht von BLADE RUNNER (1982) bis MATRIX (1999). Beschrieben wird eine unheimliche Verwischung der Grenzen zwischen Menschen und anderen Lebewesen respektive Maschinen, aus der in der Regel eine Bedrohung der menschlichen Gattung resultiert. Beherrschende Themen sind die Übernahme der Humanwelt durch robotische Maschinen sowie die Kappung der menschlichen Genealogie. Diese Motivlage verweist auf eine im kulturellen Haushalt der Gegenwart weit verbreitete anthropologische Angst vor einer Transformation der menschlichen Spezies, worin sich der technische Fortschritt sukzessive seiner ursprünglichen Subjekte entledigt. Die sich darin artikulierende Angst ist nicht mehr primär die vor einer Invasion durch einen externen Feind, sondern vor einer Anthropotechnisierung des Menschen selbst.
Tobias Klass
Schreckensgespenster. Überlegungen zur politischen Theologie der Angst
Wer Angst als 'existentiell' apostrophiert, der hat nicht selten zuerst Heideggers Bestimmung der 'Angst' als unterschieden von 'Furcht' im Kopf: Letztere verstanden als eine bloße, auf eine konkrete Gefahr reagierende Regung im Gegensatz zur gegenstandslosen, dafür aber Existenz aufschlüsselnden, zu den Grundbeständen der Existenz führenden 'Angst'. Der Vortrag will versuchen, durch einen Blick auf eine sehr spezifische, zugleich aber bedeutende Angstform – den 'Schrecken' – die Trennschärfe und analytische Genauigkeit dieser Unterscheidung in Frage zu stellen.
Thomas Macho
L’Homme qui rit: Angst vor dem Gesichtsverlust – Angst als kreative Strategie
1869 erscheint Victor Hugos Roman L’Homme qui rit: die Geschichte von Gwynplaine, dessen Gesicht in seiner Kindheit – durch die Comprachicos, Kinderhändler und Chirurgen der Monstren – zur dauer¬haft lachenden Fratze umgestaltet wird. Der Roman wird rasch rezipiert, beispielsweise in einer Tra¬vestie von Mark Twain (1869), in Bearbeitungen für das Theater und in verschiedenen Filmen, von Paul Leni (1928) bis Sergio Corbucci (1966) oder Brian de Palma (The Black Dahlia von 2006), schlie߬lich in der Comic-Figur des Joker (1940), die jüngst erst Christopher Nolans The Dark Knight (2008) in¬spirierte. Das Lachen Gwynplaines antwortet auf Ängste vor dem Gesichtsverlust in radikalster Aus¬prägung: als Defacing, Verstümmelung des Gesichts, von den ausgestochenen Augen des Ödipus bis zu den abgeschnittenen Nasen im Mittelalter (die Valentin Groebner in Ungestalten beschrieben hat) oder bis zum gehäuteten Gesicht aus El Salvador (das James Nachtwey fotografiert hat). Das Lachen Gwynplaines verkörpert den Schrecken des sozialen Todes, aber auch dessen finalen Triumph: eine Funktionalisierung der Angst zur kreativen Strategie, wie sie Arthur Rimbaud in den Lettres du voyant (1871) – ausdrücklich unter Verweis auf Victor Hugo und die Comprachicos – postulierte. Es komme darauf an, die Seele ungeheuerlich zu machen, faire l’âme monstrueuse, behauptete der Sechzehn¬jährige. In gewisser Hinsicht nahm er vorweg, was Beckett im ersten Satz der Mirlitonnades zum äs¬thetischen Programm erhob: bis zum Äußersten gehn, dann wird Lachen entstehn.
Translation - English Jörn Ahrens
Man as Quarry: Narrating anthropological angst in science fiction films
Since the 1980s, threats to the human species have been increasingly recurring themes in science fiction movies. Menacing scenarios of aggressive invasion inspired either by modern biotechnologies or through a prosthetic confrontation with machines developed by man dominate the genre. Foregrounded is the dehumanization of man’s world by its artifacts, in particular the blurring of lines between humans, artificial life, and bioengineering. From BLADE RUNNER (1982) to THE MATRIX (1999), these films eerily erase the boundaries between humans and other life forms or machines, generally threatening humankind, with machines taking over the human world or putting an end to its genealogy. These motifs point to contemporary culture’s widespread anthropological angst regarding the transformation of humankind and the gradual disposal by technical progress of its original subjects. Such anxiety no longer primarily concerns invasion by an external enemy but rather the “anthropo-technization” of humanity.
Tobias Klass
Phantoms of Fright: Towards a political theology of anxiety
An "existential" reading of anxiety frequently connotes Heidegger's distinction between simple "fear" (Furcht) vis-à-vis a specific material threat, and "angst" (Angst), a deep-seated and non-directional anxiety underlying human existence. Focusing on a particular yet noteworthy form of anxiety, startled fright (Schrecken), this presentation calls the conceptual and analytical discreteness of this distinction into question.
Thomas Macho
The Man Who Laughs: Fear of losing face – anxiety as creative strategy
Victor Hugo's The Man Who Laughs (1969) recounts the story of Gwynplaine whose boyhood face was mutilated into a perpetual grin by "Comprachicos," child-traders who surgically disfigure children. The novel was soon recast: e.g. in a parody by Mark Twain (1869), adaptations for theatre and multiple movies, such as by Paul Leni (1928), Sergio Corbucci (1966), and Briand de Palma (The Black Dahlia, 2006), including the figure of the Joker (1940) such as the one who recently inspired The Dark Night by Christopher Nolans (2008). Gwynplaine's laugh represents the most radical of responses to the fear of losing face – defacing, or maiming, as in Oedipus' gouged out eyes, medieval cut-off noses (described in Valentin Groebner's Defaced), and the skinned face from El Salvador (photographed by James Nachtwey). Gwynplaine's laugh embodies the terror of social death as well as its final triumph – anxiety's functionalized creative strategy, as postulated by Arthur Rimbaud’s Lettres du voyant (1981), in specific reference to Victor Hugo’s Comprachitos. The goal, the then sixteen year old poet claimed, is to render the soul monstrous, faire l'âme monstrueuse, thus presaging what Beckett in the first sentence to his collection of poems Mirlitonnades turned into an esthetic program: going to the extreme creates laughter.
French to English: Sample abstract of academic presentations on anxiety
Source text - French Maria Claudia Galera
Anthropophagie culturelle et peur au Brésil
En 1557 un récit de voyage en Amérique du Sud connut un grand succès en Allemagne et fut toute de suite traduit dans plusieurs langues en Europe; il s’agissait de la relation des péripéties vécues au Brésil par Hans Staden, captif des indiens anthropophages Tupi-Guarani. De ce fait, la notion d’anthropophagie allait être reprise par certains intellectuels comme une métaphore de la culture brésilienne, toujours prête à 'cannibaliser' ses propres institutions sociales, tout en leur donnant de nouveaux sens. Supposant le rapport entre l’hospitalité et l’hostilité, ce genre de mécanisme socioculturel devient particulièrement puissant dans des contextes où la peur a une fonction régulatrice des rapports sociaux. Nous envisageons de partir de la notion d’anthropophagie culturelle pour réfléchir à propos de certaines configurations de la violence urbaine dans la ville de São Paulo et de leur rapport ambigu avec la peur, de l’entretien de celle-ci par les media jusqu'au profit qu'en tire le crime organisé.
Translation - English Maria Claudia Galera
Cultural Cannibalism and Fear in Brazil
In 1557 a South American travel journal was published to great acclaim in Germany. Containing the Brazilian exploits of Hans Staden, who was captured by the man-eating Tupi-Guaranِi natives, it was instantly translated into several languages in Europe. Consequently, certain intellectuals took up the notion of cannibalism as a metaphor for Brazilian culture, i.e. its perpetual readiness to “cannibalize” its own social institutions and give them new meaning in the process.
Linking hospitality to hostility, socio-cultural mechanisms of this kind gain in poignancy in contexts where fear regulates social relations. Therefore, based on the notion of cultural cannibalism, we reflect on forms of urban violence in the city of São Paolo and their ambiguous relationship with fear - including its discussion in the media and its benefit to organized crime.
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Years of experience: 40. Registered at ProZ.com: Jan 2006.
German to English (University of Essex, UK) English to German (University of North Carolina at Chapel Hill, USA) French to English (SOS- international ) French to English (University of Lancaster, UK) French to English (University of Essex, UK)
French to English (University of North Carolina at Chapel Hill, USA) French to Dutch (SOS - international) French to Dutch (Berlitz - US Department of Justice) French to Dutch (University of Lancaster, UK) French to Dutch (University of North Carolina at Chapel Hill, USA) English to French (University of North Carolina at Chapel Hill, USA) English to French (SOS - international) English to German (University of Essex, UK) English to German (University of Lancaster, UK) German to English (University of North Carolina at Chapel Hill, USA) German to English (University of Heidelberg, Germany) German to English (University of Lancaster, UK) French to English (Berlitz - US Department of Justice) English to German (University of Heidelberg, Germany) Dutch to German (University of Heidelberg) Dutch to German (Nederlands Genootschap van Vertalers) English to French (University of Lancaster, UK) English to Dutch (University of Heidelberg, Germany) English to Dutch (Lancaster University, UK) English to Dutch (University of Essex, UK) English to Dutch (University of North Carolina at Chapel Hill, USA) English to French (Berlitz - US Department of Justice)
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An academically trained translator/interpreter, Dr. Gregory P. Meyjes is Associate Professor of Linguistics at Kennesaw State University and President of Solidaris Intercultural Services LLC, an intercultural and international competency firm with a focus on language, religion, and race/ethnicity. As an applied sociolinguist whose research concerns attitudes, policies, and practices involving the inclusion of cultural minority groups, he has pursued a rights-based approach to social change for decades. The recipient of several post-doctoral awards including two Fulbright assignments, his current teaching focuses on intercultural competency and international conflict management. Professor Meyjes holds graduate credentials from academic institutions in Oxford, Essex, and Lancaster (UK), Heidelberg (Germany), The Hague (Netherlands), and Chapel Hill (NC). He is a world citizen who has lived in many countries and speaks, reads, and writes multiple languages with near-equal fluency. As a scholar-practitioner he has applied his decades of involvement with intercultural understanding and social justice to community-based development, training, public information, formal and non-formal education, and United-Nations sponsored global research. Recently qualified as Administrator of the Intercultural Development Inventory ®, his more recent presentations include “Indigenous Conflict Resolution (2012), “Interreligious Student Leadership (keynote, 2011), “Global Responsibility and the Teaching of English” (keynote, 2010), and “Teaching Religious Diversity in Public Schools” (Chicago, 2009). Lately, he has written on “Multi-Ethnic Conflicts in U.S. Military Theatres Overseas” (2012), “African-American Cultural Competence in Health Settings” (2011), and “Exploring Intercultural Competence in Education” (2010).
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