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francés al inglés: Anthropology text
Texto de origen - francés Vers 1923, à Madaba, les tribus chrétiennes avaient effectué leur ancrage : territorial, par l'appropriation de l'espace et de l'histoire antique ; politique, par l'incorporation aux alliances avec la Balqawiyeh ; économique, par l'exploitation des ressources locales, tant agricoles que commerciales et touristiques ; administratif, par leur intégration à la bureaucratie ottomane. Les limites mêmes de la paroisse, après avoir été mouvantes, avaient eu le temps de se fixer avec le changement d'activité économique des chrétiens, qui ne sortaient plus du village pour de longs mois, qui avaient renoncé au pastoralisme ou laissaient leurs troupeaux à la garde de bergers, en général musulmans. La territorialisation religieuse s'exprimait par le marquage d'un espace déterminé pour chaque confession : les églises, les écoles et les presbytères ; la mosquée et l'école coranique. Les rituels religieux s'étaient affermis au point que les pratiques syncrétiques étaient devenues marginales. Partout, en Transjordanie, les frontières entre confessions chrétiennes devinrent plus étanches et la pratique de les traverser en changeant de rite fut, plus qu'auparavant, le fait d'individus isolés. Jusqu'aux conflits de propriété sur les terres qui avaient trouvé un terme par l'imposition progressive des règles de l'administration ottomane ou par l'arbitrage hachémite selon le droit coutumier.
Pour les chrétiens de Madaba, le récit de la migration de Kérak était devenu un acte fondateur qui faisait partie du passé et que l'on relatait aux voyageurs occidentaux, qui le mettaient par écrit avec plus ou moins de détails. Les variantes de cette histoire commune reflétaient aussi comment chaque groupe construisait son identité en opposition avec celle des autres. Au sein de Madaba cohabitaient deux congrégations religieuses chrétiennes, trois tribus et quelques familles d'origines diverses, chacune sur un territoire distinct et pratiquant peu entre elles les échanges matrimoniaux. C'était le marché et les institutions administratives qui constituaient des lieux d'échange et de compétition et faisaient des chrétiens de Madaba une communauté villageoise.
Les missionnaires latins avaient voulu faire d'un groupe lignager un groupe résidentiel et social et une communauté religieuse. Ils avaient tenté, avec les moyens coercitifs à leur disposition, de créer un autre type de communauté familiale : des "frères et soeurs en Jésus-Christ" sous l'autorité d'Abuna, le curé-père. La possession du savoir opérationnel et les compétences des missionnaires leur avaient permis de s'approprier une partie de l'autorité traditionnelle des cheikhs. Le missionnaire était devenu plus qu'un père spirituel : il représentait à la fois sa communauté religieuse et la tribu des `Azayzat, renforçant la superposition des identités lignagères et confessionnelles. L'église latine était l'église des `Azayzat, le rituel religieux était tout autant un rituel de cohésion de la communauté confessionnelle que de la communauté lignagère. Même si tous les `Azayzat n'étaient pas catholiques, les orthodoxes parmi eux fréquentaient l'école de la mission et reconnaissaient l'autorité du curé dans certaines affaires temporelles concernant la tribu. Le rôle du cheikh des `Azayzat dans les relations de Madaba avec l'environnement immédiat avait assuré sa prééminence dans l'ordre tribal, mais l'absence de reconnaissance formelle d'une communauté latine, puis les prises de position en faveur de la France, avaient été un handicap pour intégrer les instances de représentation ottomanes.
Traducción - inglés Around 1923 in Madaba, the Christian tribes had successfully planted their roots, both territorially by adapting to the space and to ancient history; politically by becoming integrated in the alliances with the Balqawiyeh; economically by using local resources, both for agricultural as well as commercial and tourism purposes; and administratively through their integration into the Ottoman bureaucracy. Even parish boundaries, having long been fluid, had had the time to become more set. This solidification took place at a time when Christians were changing their economic activities. No longer were they leaving their villages for months at a time. Rather, they had abandoned pastoralism or had hired shepherds, who often were Muslim, to raise their herds. Religious territorialisation was expressed through the determination of defined spaces for each religious profession: churches, schools and presbyteries, and mosques and madrassas. Religious rituals had become strengthened to the point where syncretic practices had become marginal. Across Jordan, the barriers between Christian denominations had become more impermeable and crossing over these barriers by changing rituals had become more than ever an isolated event. This transformation even extended to property disputes over land, as the definition of ownership was changed by the progressive imposition of Ottoman administrative rules and by Hashemite rulings in following with customary law.
For Christians from Madaba, the story of the Kerak migration had become a founding event of the past and was recounted to Western travelers who documented it in varying amounts of detail. The different versions of this shared story also reflected how each group constructed its identity in relation to others. At the heart of Madaba cohabited two Christian congregations, three tribes and several families of diverse origins, with each group living in a separate distinct area and practicing very little intermarriage. The market and the administrative institutions formed the meeting places and the spheres for competition and transformed the Christians of Madaba into a community of villages.
The Roman Catholic missionaries had desired to transform lineages into residential and social groups and a religious community. By utilizing the coercive methods at their disposal, they made an attempt to create another type of family community: the “brothers and sisters of Jesus Christ” under the authority of Abuna, the priest. The fact that they had an operational know-how and the skills of missionaries permitted them to assume part of the traditional authority of the sheikhs. The missionary had become more than just a spiritual father: he represented both his religious community and the `Azayzat tribe, which reinforced the superimposition of their identities as different lineages and their identities as different denominations. The Roman Catholic Church was the church of the `Azayzat tribe and the religious ritual was as much a ritual of unity for the denomination as it was for the lineage. Even if all `Azayzats were not Catholic, the orthodox members among them visited the mission school often and recognized the priest’s authority in some temporal tribal matters. The role of the `Azayzat sheikh in the affairs of Madaba had insured this pre-eminence in the tribal order but the lack of formal recognition by the Roman Catholic community coupled with the choosing of sides in favor of France, had been a handicap towards integrating Ottoman authorities.
-National Geographic Television & Film (video transcription, translation and script review)
-Lexi-tech International (main client is Desjardins)
-Eriksen Translations in Brooklyn, New York (translation, editing and quality management)
-Christian Dior France
-Peclers Paris
-Editions Alain Ducasse (translation and editing of several cookbooks)
-Ministère de l'Agriculture et de la Pêche (documents on French slaughterhouse inspection for approval to export to the USA)
-Merrill Brink (insurance claim forms)
-Bellevue/NYU Program for Survivors of Torture (French<>English interpreter at psychotherapy appointments)
-International Rescue Committee (interpreter/cultural liaison)
-Lingerie catalogues
I graduated with a Master's in Translation from Kent State University in 2003. Since that time I have worked as a freelance translator. I worked for 10 months as an in-house FR to EN translator in Paris.
I am currently based in New York City.
Please do not hesitate to contact me! (I Skype!! username: hattiehill)
Palabras clave: anthropology, antropologie, social sciences, sciences sociales, television, film, transcription, human rights, france, french. See more.anthropology,antropologie, social sciences,sciences sociales, television,film,transcription,human rights,france,french,francais,francophone,new york,francophile,script review,editing,national geographic,fashion,haute couture,design,dessin,fashion show,defile de mode,catalogue,clothing,vetements,quality assurance,quality management,psychotherapy,psychotherapie,cooking,cuisine,food, Paris,resume,birth certificate,cv,telecommunications,documentary,documentaire,cinema, movie, lingerie,USDA,Agriculture. See less.
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