42 research outputs found
Le rÎle de la traduction dans la reconnaissance du créole des Petites Antilles françaises à partir de 1960
Les langues crĂ©oles sont le fruit de lâentremĂȘlement culturel et linguistique qui a eu lieu au cours
du XVIe et du XVIIe siÚcles aux Antilles. Bien que la graphie du créole soit relativement récente,
la traduction de textes vers le crĂ©ole est loin dâĂȘtre un phĂ©nomĂšne nouveau. (Etienne, 2003)
Les différents créoles des Antilles sont grammaticalement assez proches, mais leur histoire et leur
statut sociolinguistique peuvent ĂȘtre trĂšs diffĂ©rents. LâactivitĂ© traductionnelle du crĂ©ole en HaĂŻti,
par exemple, est nettement plus consĂ©quente, car contrairement aux Petites Antilles « lâaccession
du créole au statut de langue officielle en 1987 a eu un impact majeur sur la valorisation
institutionnelle de cette langue et sur la configuration du domaine de la traduction en Haïti. »
(Berrouët-Oriol, 2015)
Le prĂ©sent mĂ©moire vise Ă analyser en quoi lâactivitĂ© de traduction a contribuĂ© et contribue toujours
au dĂ©veloppement ainsi quâĂ la reconnaissance du crĂ©ole et de la littĂ©rature des Petites Antilles
francophones. Il interroge comment les traducteurs et les Ă©crivains des Antilles francophones se
servent de la traduction pour donner du poids Ă la langue crĂ©ole, comme Luther lâa fait autrefois
pour lâallemand avec la traduction de la Bible. Partant de lâapproche dĂ©veloppĂ©e entre autres par
Lefevere (1992b) autour des concepts de mĂ©cĂ©nat, dâidĂ©ologie, de poĂ©tique et dâunivers du
discours, nous explorons qui commandite les traductions vers le crĂ©ole, quâest-ce qui est traduit,
par qui, comment, pourquoi et pour qui.
La recherche comporte tout dâabord une recension des textes traduits en crĂ©ole des annĂ©es 1960 Ă
nos jours dans les Petites Antilles francophones. Ensuite, nous analysons les dispositifs littéraires,
les genres traduits, les acteurs et les stratégies afin de cerner les enjeux de la traduction vers le
crĂ©ole et lâĂ©volution de cette pratique sur la pĂ©riode Ă©tudiĂ©e. Pour ce faire, nous procĂ©dons
Ă©galement Ă un travail de terrain auprĂšs des institutions et des personnes responsables de ou ayant
un lien avec lâunivers de la traduction du crĂ©ole (GEREC-F, CRILLASH, Ă©diteurs, traducteurs,
Ă©crivains, etc.).
à ce jour, la revue de littérature sur les flux et les pratiques de traduction vers le créole des Petites
Antilles est relativement longue et montre lâexistence dâun intĂ©rĂȘt qui motive en grande partie notre
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projet de recherche. De façon plus gĂ©nĂ©rale, il nous semble important et novateur dâĂ©tudier la praxis
traduisante dans un milieu diglossique oĂč cohabitent le français (langue littĂ©raire par excellence)
et le créole dont la littérature et la graphie sont encore toutes jeunes. Enfin, notre démarche participe
aussi à une volonté de décentrement de la traductologie vers les langues dites « minoritaires ».
Notre Ă©tude montre que lâĂ©dition de traductions en crĂ©ole dans les Petites Antilles françaises est
une activitĂ© qui en est Ă ses balbutiements, et ce bien quâelle soit un phĂ©nomĂšne qui est loin dâĂȘtre
nouveau, comme nous lâavons dit prĂ©cĂ©demment. Elle est pratiquĂ©e par un petit nombre de
personnes, dâune maniĂšre non rĂšglementĂ©e et dans le but de crĂ©er, dĂ©velopper et de valoriser un
patrimoine littéraire et culturel à la langue créole. Elle révÚle aussi que la majorité des traductions
sont des autotraductions destinées à un jeune public.The Creole languages are the fruit of the cultural and linguistic intermingling that took place during
the 16th and 17th centuries in the West Indies. Although writing into Creole is relatively recent,
translation of texts into Creole is far from being a new phenomenon. (Etienne, 2003)
The different Creoles of the West Indies are grammatically quite similar, but their history and
sociolinguistic status can be very different. The translational activity of Creole in Haiti, for
example, is much more substantial because, unlike the French West Indies, âaccession of Creole
to the status of official language in 1987 had a major impact on the institutional enhancement of
this language and on the configuration in the field of translation in Haiti â (BerrouĂ«t-Oriol, 2015,
our translation)
This essay aims at analyzing how the translation activity has contributed and continues to
contribute to the development and recognition of Creole and the literature of the French West
Indies. It questions how translators and writers in the French-speaking West Indies use translation
to give weight to the Creole language, as Luther once did for German with the translation of the
Bible. Starting from the approach developed among others by Lefevere (1992b) around the
concepts of patronage, ideology, poetics and the universe of discourse, we explore who sponsors
the translations into Creole, what is translated, by whom, how, why and for whom.
First, the research includes a review of texts translated into Creole from the 1960s to the present
day in the French West Indies. Then, we analyze literary devices, translated genres, actors and
strategies in order to identify the challenges of translation into Creole and the evolution of this
practice over the period studied. To do this, we also carry out fieldwork with institutions and people
in charge of or having a link with the world of Creole translation (GEREC-F, CRILLASH, editors,
translators, writers, etc.).
The literature on the flows and practices of translation into Creole of the Lesser Antilles is very
rich and shows the existence of an interest which largely motivates our research project. More
generally, it seems important and innovative to us to study translating praxis in a diglossic
environment where French (literary language par excellence) and Creole coexist, whose literature
and writing are still very young. Finally, our approach also contributes to a desire to shift translation
studies towards so-called âminorityâ languages.
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Our study shows that the translation of Books into and from Creole in the French West Indies is an
activity which is in its infancy, although translation of texts into Creole is far from being a new
phenomenon as we said earlier. It is practiced by a small number of people in an unregulated
manner with the aim at creating, developing, enhancing a literary and cultural heritage in the Creole
language. The majority of translations are self-translations intended for a young audience
Perspectives d'enseignement de la littérature en français langue étrangÚre
Includes bibliographical references (leaves 89-94)
Biblique des derniers gestes de Patrick Chamoiseau : Fantastique et Histoire
Patrick Chamoiseau is arguably the most prominent cultural personality from the French island of Martinique. His reputation is due to the worldwide success of his novels, especially Texaco, winner of the Prix Goncourt-award in 1992, but also to the fact that he is the leading theorist of the CrĂ©olitĂ©, an ideological movement whose aim is to preserve the character of Creole identity and culture against the threat of assimilation. Chamoiseauâs importance in an ideological context tends to overshadow his literary qualities, his novels being often seen as illustrations of his political ideas. Although Chamoiseauâs ideological views arenât totally absent from his literary work, his novels strike the reader as extremely complex constructions, containing far more than a subversive aspect. An aspect that has been neglected by the critics is for example the supernatural. Probably because of the geographic vicinity to South America, Chamoiseauâs use of the supernatural has been, rather hastily, considered as typical of magical realism or marvellous realism. This dissertation aims at showing that the fantastic, as defined by Tzvetan Todorov (1970), is better suited to describe this aspect of Chamoiseauâs novels, especially Biblique des derniers gestes (2002). Our main objective is, however, not to decide whether the novel belongs to the fantastic as a genre, but to examine the reasons why it is used. A close analysis shows that it is often in relation to the past of Martinique that the supernatural appears. Thanks to the theory of the fantastic, we find three possible explanations of this fact. Firstly, the supernatural is juxtaposed to the real in order to reveal its limits and its âconstructednessâ. Martinican past thus appears as a French construction. Secondly, the fantastic can be used to reveal the absence of genuine Martinican history. Finally, the fantastic can be a reminder of a terrible event from the past. In conclusion it can be said that Chamoiseau uses the fantastic in order to write the history of an event that he sees as the origin of Martinique: slavery. By doing this he contributes to the fantastic as well, by showing that it is not necessarily gratuitous and by providing a good example of original and innovative use
Plurilinguisme, contact des langues et expression francophone en Angola
The complexity of the language configuration of several African countries deserves a freshlook at the phenomena of language contact and multilingualism because they introduce newdynamics suitable to be taken into account, to describe and study. Indeed, our researchfocuses on sociolinguistics and language teaching and it attempts to describe and explain alinguistic dynamism revealing a new form of identity in Angola. Communicative process thatthis study intends to highlight is characterized by a range of transgressions that we shallattempt to broach not really as distorted forms or disparity of a given standard language. Weview them as a (re) -appropriation of languages in contact into the communicative field andas an affirmation of a plural identity revealed by the representations of languages andsubconscious positions of Angolan speakers. The objective here is to identify the attitudes ofthe speakers, their sense of linguistic creativity and finally describe the variety of Frenchlanguage practiced in Angola, country with a large number of French speakers andmultilingual therein due to the unprecedented migrations forced by civil wars and colonialrepressions.La complexitĂ© de la configuration linguistique des plusieurs pays africains mĂ©rite un regardneuf sur les phĂ©nomĂšnes des langues en contact et de plurilinguisme dans la mesure oĂčelles instaurent de nouvelles dynamiques quâil convient de prendre en compte, de dĂ©crire etdâĂ©tudier. En effet, notre recherche axĂ©e sur la sociolinguistique et la didactique des languestente de dĂ©crire et dâexpliquer un dynamisme linguistique rĂ©vĂ©lateur dâune dynamiqueidentitaire en Angola. Les processus communicatifs que cette Ă©tude envisage de mettre enĂ©vidence se caractĂ©risent par un Ă©ventail de transgressions quâon tentera dâaborder moinscomme des formes dĂ©viantes, des Ă©carts Ă une norme donnĂ©e, que comme une (rĂ©)-appropriation des langues en contact dans le champ communicationnel et commelâaffirmation dâune identitĂ© plurielle imprimĂ©e par les reprĂ©sentations des langues et despositionnements Ă©pilinguistiques des locuteurs angolais. Lâobjectif ici est de dĂ©celer lesattitudes des locuteurs, leur sens de crĂ©ativitĂ© linguistique et finalement dĂ©crire le françaispratiquĂ© en Angola, qui suite aux phĂ©nomĂšnes de migrations forcĂ©es par les guerres civileset des rĂ©pressions coloniales, abrite un grand nombre de locuteurs francophones etplurilingues en son sein.A complexidade da configuração linguĂstica de vĂĄrios paĂses da Ăfrica merece um novo olharsobre os fenĂŽmenos de contato de lĂnguas e do plurilinguismo, na medida em queintroduzem novas dinĂąmicas a serem levadas em conta para descrever e estudar. De fato,nossa pesquisa que gira em torno da sociolinguĂstica e didĂĄtica de lĂnguas, tenta descrever eexplicar um dinamismo linguĂstico que revela as dinĂąmicas identitĂĄrias em Angola. Oprocesso comunicativo que este estudo pretende destacar, apresentam uma gama detransgressĂ”es que tentamos de abordar nĂŁo como formas distorcidas ou desvios Ă determinada norma, mas como (re) -apropriação das lĂnguas em contato na esferacomunicativa e como afirmação de uma identidade plural impressa pelas representaçÔes delĂnguas e posiçÔes epilinguĂsticas dos locutores angolanos. Visamos aqui, identificar asatitudes dos falantes, seu senso de criatividade linguĂstica e finalmente descrever o francĂȘspraticado em Angola, que por força das migraçÔes sem precedentes impostas pelas guerrascivis e repressĂ”es coloniais, abarca um grande nĂșmero de falantes de francĂȘs e plurilinguesno seu seio
Représentations des subalternités, de la ligne de couleur et du genre dans les romans et récits mémoriels mauriciens et réunionnais
Colonial novels try to represant more precisely the Colored people than exotic literature. As colonial museum, Ulysse cafre ou lâhistoire dorĂ©e dâun Noir written by Marius-Ary Leblond and Ameenah written by ClĂ©ment Charoux expose colony, its functioning and natives. These colonials mauritians and reunioneses novelists use naturalism style to describe the intimate of races, genius of races. Marius-Ary Leblond say that they are better able to teach insular world than exotic literature. Colored people representations provoke legitimate conflict. In colonial novels, colored women, (Indians, black, âcafrineâ , metis) are regarded as racial Other and gendered Other. They are subaltern of white narrators and heros. Conversely, in postcolonial women mauritian and reunionese novels, (Ă lâautre bout de moi written by Marie-ThĂ©rĂšse Humbert, Rouge Cafrine written by VĂ©ronique Bourkoff and Femme sept peaux written by Monique SĂ©verin) female narrators and heroines criticize continued colonial ideology, which still goes on in societies that were colonized. They give different visions of colored women, enough to represent themselves, to analyze themselves and observe postcolonial society. They still filled with stereotypes and colonialist, phallocrate, orientalist discourses. These rhetorics destroy their identity. Paradoxaly, complex, heterogeneous and multiple identities of female narrators figure into more novelistic fiction than autobiography. However, autobiography is supposed to account for true female narratorâs identity. This way, mauritian autobiography and reunionese autobiography are deconstructed in the texts of our corpus: Miettes et Morceaux written by Eileen Lohka, Letan lontan written by Rada Gungaloo, TĂȘte Haute written by MĂ©mona Hintermann and La Magie de Siva Desiles an autobiographic music hall written by Jasmine DesilesLes romans coloniaux tendaient Ă reprĂ©senter les Autres de couleur de maniĂšre plus prĂ©cise et rĂ©aliste que la littĂ©rature exotique. Comme dans un musĂ©e colonial, Ulysse cafre ou l'histoire dorĂ©e d'un Noir de Marius-Ary Leblond, Ameenah de ClĂ©ment Charoux exposent la colonie, son fonctionnement et ses habitants. Les romanciers coloniaux mauriciens et rĂ©unionnais dĂ©crivent dans le dĂ©tail, grĂące au naturalisme l'intimitĂ© des races, autrement dit le gĂ©nie de chaque race. Marius-Ary Leblond affirment qu'ils seraient plus aptes Ă dĂ©crire le rĂ©el insulaire. La reprĂ©sentation de l'Autre de couleur gĂ©nĂšre un conflit de lĂ©gitimitĂ©. Les femmes de couleur, indiennes, noires, cafrines et mĂ©tisses sont perçues dans les romans coloniaux comme des Autres Ă la fois racialisĂ©s et genrĂ©s. Elles sont subalternes des narrateurs et hĂ©ros blancs qui parlent pour elles et les reprĂ©sentent. A contrario, dans les romans et les rĂ©cits mĂ©moriels postcoloniaux fĂ©minins, AÌ l'autre bout de moi de Marie-ThĂ©rĂšse Humbert, Rouge Cafrine de VĂ©ronique Bourkoff et Femme sept peaux de Monique SĂ©verin, les narratrices et les hĂ©roĂŻnes critiquent la persistance de l'idĂ©ologie coloniale dans les sociĂ©tĂ©s anciennement colonisĂ©es. Elles donnent de nouvelles visions des femmes de couleur, capables de se reprĂ©senter, de s'analyser et d'observer la sociĂ©tĂ© postcoloniale, car elles sont encore marquĂ©es par les stĂ©rĂ©otypes et les discours colonialistes, orientalistes et phallocrate qui les dĂ©truisent. Paradoxalement, les identitĂ©s complexes, hĂ©tĂ©rogĂšnes et multiples des narratrices sont davantage prĂ©sentes dans les fictions romanesques que dans les types autobiographiques, censĂ©s rendre compte de vĂ©ritĂ© identitaire. Ainsi, les autobiographies Ă Maurice et Ă La RĂ©union sont dĂ©construites dans les textes de notre corpus : Miettes et Morceaux d'Eileen Lohka, Letan lontan de Rada Gungaloo, TĂȘte Haute de MĂ©mona Hintermann et La Magie de Siva Desiles, une comĂ©die musicale autobiograohique de Jasmine Desiles
Population et anthroponymie en Martinique du XVIIe s. Ă la premiĂšre moitiĂ© du XIXe s.: Etude dâune sociĂ©tĂ© coloniale Ă travers son systĂšme de dĂ©nomination personnel
This study is about historical demography and anthroponymy dealing with the proper nouns which were used to designate people during the colonial and slavery era, from the 17th century to the 1848 abolition. It focuses on the French Carribean colonial space and more specifically on Martinique, with diversified sources, especially parish registers. Different levels of analysis will be dealt with: the family level, the parish level and to finish, the island level. The first part presents the scope of the study, the sources and the methodology of the survey. The next one deals with the construction of the society of Martinique, the examination of the population and the colonyâs socioeconomic structure. The social structure is analysed from the demographic pattern and social relations (the family structure, the mixing of people, the choice of godfathers and godmothers.) In the light of these elements, the naming system is studied through the way the Christian name and the birth name were chosen to bring out the significant similarities and differences of the corpus of individual names according to the different groups of population (white people, free coloured people and slaves). Then, the habits of each group are studied, from the study of the different types of names (Christian names or birth names, common names and nicknames), focusing on the way they were chosen, on the way they spread and on the way they were used. Bringing out the lines of solidarity of exchange and of tensions, the analysis of the results fits into the study of the social relation system of this colonial society and the way it works.Cette Ă©tude est un travail de dĂ©mographie historique et dâanthroponymie portant sur les noms propres employĂ©s pour dĂ©signer les personnes durant lâĂ©poque coloniale esclavagiste, du XVIIe siĂšcle Ă lâabolition de 1848 et ses suites immĂ©diates. Le terrain dâĂ©tude retenu est lâespace CaraĂŻbĂ©en de colonisation française, avec comme point dâappui privilĂ©giĂ© la Martinique, Ă partir de sources diversifiĂ©es, spĂ©cialement les registres des paroisses. Plusieurs niveaux dâanalyse sont retenus : le niveau familial, le niveau infra-local (lâunitĂ© dâhabitation), paroissial et enfin insulaire. Dans un premier temps sont prĂ©sentĂ©s le champ d'Ă©tude, les sources et la mĂ©thodologie de lâenquĂȘte. La construction de la sociĂ©tĂ© martiniquaise est ensuite exposĂ©e avec lâexamen du peuplement et de la structure socio-Ă©conomique de la colonie. Lâorganisation sociale est Ă©tudiĂ©e Ă partir des comportements dĂ©mographiques et des relations sociales (structures familiales, mĂ©tissage, parrainage). A partir de ces donnĂ©es, le systĂšme de prĂ©nomination est examinĂ© Ă travers les modes dâattribution du nom de baptĂȘme ou de naissance. On dĂ©gage ainsi les similitudes et diffĂ©rences significatives du corpus de noms individuels en fonction des diffĂ©rentes catĂ©gories de population (Blancs, libres de couleur, esclaves). Les comportements de chaque groupe sont ensuite Ă©tudiĂ©s, en sâintĂ©ressant aux modalitĂ©s de choix de ces noms, Ă leur diffusion et Ă leur emploi, Ă partir de lâexamen des diffĂ©rents types de noms (noms de baptĂȘme ou dâĂ©tat-civil, surnoms et sobriquets). Lâanalyse des rĂ©sultats, en faisant Ă©merger les lignes de solidaritĂ©, dâĂ©changes et de tensions, sâinsĂšre dans lâĂ©tude du fonctionnement de cette sociĂ©tĂ© coloniale et de son systĂšme de relations sociales