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Jan 29, 2021 (posted viaProZ.com): Just completed an article exploring the relationship between the Mexican state, nutrition and indigenous populations. 3000 words. Fascinating!...more »
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español al inglés: Beyond Green Gold: Megadiverse Countries as Providers of Genetic Resources and Digital Sequence Information General field: Jurídico/Patentes Detailed field: Biología (biotecnología/química, microbiología)
Texto de origen - español Las secuencias digitales (DSI por su siglas en ingés) posibilitan la “biopiratería digital” porque se pueden descargar de internet las secuencias genéticas de plantas, microorganismos y semillas para luego usarlas, recreando ADN físico con técnicas de biología sintética, sin tomar en cuenta ni considerar beneficio alguno para los países y las comunidades donde originan los organismos base de esa información genética (Boll, 2016). Estas DSI pueden incluir desde secuencias de nucleótidos que forman parte del ácido desoxirribonucleico (ADN), secuencias de ribonucleicos de RNA, aminoácidos que forman a las proteínas, compuestos químicos derivados de la información genética (metabolitos) e incluso información ambiental o de las interacciones ecológicas sobre las secuencias (epigenética) o cualquier otra información derivada.
En la actualidad existen millones de DSI dispuestas en bases de datos públicos y privados.Estas secuencias pueden ser utilizadas y modificadas con fines comerciales y ser objetos de patentes sin que se lleven a cabo los principios básicos que establece el PN, es decir no implicaría beneficios monetarios o no monetarios de las Partes que aportan dichos recursos, ni Consentimiento Fundamentado Previo (CFP), ni Condiciones Mutuamente Acordadas (CMA), ni mucho menos participación justa y equitativa en los beneficios que deriven de la utilización de los recursos genéticos.
Las DSI son intrínsecas de los recursos genéticos “físicos”, por ello no se pueden disociar. El hecho de acceder a las DSI sin cumplir las disposiciones principales del PN, propicia la biopiratería recayendo sólo en beneficios económicos de forma unilateral y perdiendo el fin más importante del CBD, “la conservación y uso sostenible de la diversidad biológica”. En ese sentido es necesario que se reconozca que las DSI se consideren con el mismo valor de un recurso genético “físico”.
Actualmente la secuenciación genética ha bajado los costos, además la disposición libre de DSI en bases de datos, son factores que influyen en reducir la necesidad de un acceso “físico” a los recursos genéticos.
Traducción - inglés DSI facilitates “digital biopiracy” because it allows for the downloading of genetic sequences of plants, microorganisms and seeds from the Internet, which can later be used to recreate physical DNA using methods taken from synthetic biology. This may be done without considering any potential benefit for the countries and communities from which the organisms originate, and in which this genetic information is based (Böll, 2016). DSI may include the following: sequences of nucleotides which form part of deoxyribonucleic acid (DNA), sequences of ribonucleic acid (RNA), amino acids which form proteins, chemical compounds derived from genetic information (metabolites) and even environmental information or information related to ecological interactions between sequences (epigenetics), as well as any other resulting information.
Today, there exist millions of DSI in public and private databases. These sequences can be used and modified for commercial purposes and patented, without following any of the basic principles established by the NP; in other words, their use does not necessarily imply any financial or non-financial benefits to the Parties, which provide those resources. They may not even require Prior Informed Consent (PIC) or Mutually Agreed Terms (MAT), much less the fair and equal sharing of the benefits that result from the use of genetic resources.
DSI are part of “physical” genetic resources and the two are therefore inseparable. Gaining access to DSI without following the main regulations of the NP encourages biopiracy and leads to unilateral economic benefits which miss the most important aim of the CBD; “the conservation and sustainable use of biological diversity”. It is precisely for this reason, that it is important to recognize that DSI should be considered as valuable as any “physical” genetic resource.
Furthermore, the present low-cost of genetic sequencing and the free availability of DSI in databases are both factors that are contributing to a reduction in the need for “physical” access to genetic resources.
español al inglés: Otherness and Illness in the Therapeutic Practices of Indigenous Communities in Durango, Mexico General field: Ciencias sociales Detailed field: Antropología
Texto de origen - español Respecto al principal interés teórico, traté de poner en tela de juicio, la inclinación de cierta antropología a representar la alteridad desde una posición maniquea. En específico, mi apuesta era mostrar que, en el contexto de los procesos terapéuticos de la comunidad agraria –experiencias oníricas, el mitote y alianzas con “agentes espirituales”–, la imagen del otro de los indígenas de Jícoras es una fuente de curación ligada a la intersubjetividad. Es decir, la imagen de la otredad no sólo tiene propiedades negativas (Pitarch 1996; Jacorzynski 2008), sino también desempeña un papel en la curación (Taussig 1987). En efecto, sostengo que curación no se reduce a la relación médico-paciente, sino que abarca al curandero, al paciente y a sus familiares, y tiene como fundamento las relaciones con la alteridad cultural. Mas, estas relaciones no corresponden de manera unívoca con la enfermedad o la cura, ya que son intrínsecamente ambivalentes: las imágenes del otro son capaces de curar y enfermar.
Este argumento pone en tela de juicio las etnografías que arrojan una imagen terminantemente negativa de los sujetos externos a las comunidades. A mi parecer, se trata de un error teórico relacionado con la ceguera respecto a lo que Zenia Yébenes (2014) llama la “crisis de la significación”, la cual apunta hacia la indeterminación de lo social. Para mostrarlo, reconstruiré un par de situaciones etnográficas que develan las ideas de los jicorenses en torno a la alteridad cultural y su lugar en los procesos terapéuticos.
Traducción - inglés As regards the main theoretical interest of this text, I will try to call into question the inclination by some anthropological schools of thought to represent otherness from a Manichean position. Specifically, my aim is to demonstrate that in the context of therapeutic processes carried out in the aforementioned agrarian community such as oneiric experiences, a ceremonial nocturnal dance known as mitote, and the summoning of “spiritual agents”, the representation of the ‘other’ held by the indigenous community of Jícoras is a source of healing linked to intersubjectivity. This is to say that the representation of otherness is not only made up of negative characteristics (Pitarch 1996; Jacorzynski 2008), but that it also plays an important role in the healing process (Taussig 1987). Throughout this text I argue that healing is founded on relationships of cultural otherness and that it cannot be reduced to the doctor-patient relationship but must instead be understood in reference to healers, patients and their families. Furthermore, I suggest that these relationships do not correspond univocally with either illnesses or their cures, but are intrinsically ambivalent. Thus, notions of the ‘other’ are capable of both curing and making one ill.
My argument calls into question those ethnographies that cast subjects external to a specific community in a strictly negative light. In my view, this perspective reveals a theoretical error related to an academic blind spot, which Zenia Yébenes (2014) calls the “crisis of meaning”, a phenomenon that highlights the indeterminate nature of the social. In order to demonstrate this, I seek to recreate two ethnographic examples that reveal the ideas of Jicorenses in relation to cultural otherness as well as its role in the therapeutic process.
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Formación en el ámbito de la traducción
Master's degree - Centro de Investigaciones y Estudios Superiores en Antropología Social, Mexico
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Años de experiencia: 10 Registrado en ProZ.com: Nov 2020
Adobe Acrobat, Adobe Photoshop, Aegisub, Microsoft Excel, Microsoft Word, Wordfast
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Meet new end/direct clients
Work for non-profits or pro-bono clients
Network with other language professionals
Learn more about translation / improve my skills
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Bio
I am a highly experienced British native linguist working in the fields of translation, transcription (audio and video) and subtitling from English into Spanish and Spanish into English. I hold a 1st Class BA degree in Literature and Art History from Leeds University (UK) and a MA in Anthropology (Honorary Mention) from the Centre for Research and Higher Studies in Social Anthropology (Mexico).
I specialise in Arts, Heritage, Literature and Oral History as well as Social Sciences and Education. My most recent projects have been on the following subjects: archaeological excavations of Mexico City's tzompantli,biological patents, ophthalmological practice and Covid-19, linguistic identity and racism in Spanish and Colombian Afro-communities and vehicle emissions inspection processes in Mexico City. Since beginning work in 2016, my clients have included universities, NGOs, government departments and independent researchers and creatives.
In addition to my translation work I have over 8 years of experience working in UK national museums and art galleries and have lectured and published on the subject of education and community participation in the arts sector.
Palabras clave: Spanish, English, anthropology, Mexico, museums, arts, art history, exhibitions, community participation, memory. See more.Spanish, English, anthropology, Mexico, museums, arts, art history, exhibitions, community participation, memory, identity, medical, economics. See less.
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