Donne oltre i confini. La traduzione come percorso di emancipazione durante il fascismo

2020 ◽  
pp. 205-234
Author(s):  
Anna Ferrando
Keyword(s):  

Č nota a tutti la definizione che Cesare Pavese, cogliendo lo spirito dell'epoca, diede degli anni Trenta come il "decennio delle traduzioni". Meno noti i protagonisti di questa massiccia operazione di mediazione culturale. O, forse, sarebbe meglio dire, le protagoniste. Molte furono infatti le donne che scelsero l'attivitŕ traduttoria: si trattava di un lavoro flessibile, ‘nascosto', che si poteva svolgere a casa, e per di piů ancillare al lavoro dell'autore, un lavoro ‘adatto' alle donne, ma che molte donne, perň, usarono per ritagliarsi uno spazio di vita pubblica, di indipendenza e di libertŕ, esercitato anche nel selezionare i testi da tradurre e nel proporli agli editori. Quando nel 1938 Ada Gobetti tradusse uno dei libri di riferimento dell'american black feminism, Their eyes were watching God della Hurston, non si trattava certo di un'operazione unicamente letteraria. Chi furono dunque le intellettuali protagoniste del "decennio delle traduzioni"? E questo processo di mediazione culturale influenzň le pratiche, gli stili di vita, le mentalitŕ delle traduttrici stesse? L'archivio privato della traduttrice Alessandra Scalero permette di circoscrivere un caso di studio emblematico delle ‘mutazioni di genere' che investirono l'industria delle traduzioni fra le due guerre.

2021 ◽  
pp. 37-66
Author(s):  
Anna Ferrando

Cesare Pavese famously defined the 1930s as "the decade of translations", perfectly grasping the spirit of his times. What is less known is that the protagonists of this massive cultural mediation were predominantly women. Available sources, in fact, clearly show that women dominated the translation business. Their job entailed a flexible task, which was easily carried out (and hidden) in the privacy of the home, and mostly supplementary to the author's work. Interestingly, though, for a great number of women this "appropriate" job meant getting involved in the public sphere and acquiring a certain degree of emancipation and freedom. This is what happened, for example, when they selected books to translate and proposed them to publishers. When, in 1938, Ada Gobetti translated one of the benchmarks of American black feminism, Z.N. Hurston's Their eyes were watching God, it was certainly not just a literary project. Who were the women who bravely engaged in the "decade of translations"? Did this process of cultural exchange and mediation affect their practices, lifestyles and mentalities? This article examines the private archive of translator Alessandra Scalero, an emblematic case study of the ‘gender transformations' that affected the translation industry between the two world wars


Author(s):  
Aisha A. Upton ◽  
Joyce M. Bell

This chapter examines women’s activism in the modern movement for Black liberation. It examines women’s roles across three phases of mobilization. Starting with an exploration of women’s participation in the direct action phase of the U.S. civil rights movement (1954–1966), the chapter discusses the key roles that women played in the fight for legal equality for African Americans. Next it examines women’s central role in the Black Power movement of 1966–1974. The authors argue that Black women found new roles in new struggles during this period. The chapter ends with a look at the rise of radical Black feminism between 1974 and 1980, examining the codification of intersectional politics and discussing the continuation of issues of race, privilege, and diversity in contemporary feminism.


Author(s):  
Joseph Winters

This chapter engages humanism and its fundamental assumptions by working through critical theory, black feminism, and black studies. It contends that there is a tension at the heart of humanism—while the ideal human appears to be the most widespread and available category, it has been constructed over and against certain qualities, beings, and threats. To elaborate on this tension, this chapter revisits the work of authors like Karl Marx and Michel Foucault. Marx acknowledges that the human is a site of conflict and antagonism even as his thought betrays a lingering commitment to progress and humanism. Foucault goes further than Marx by underscoring the fabricated quality of man and the ways in which racism functions to draw lines between those who must live and those who must die. In response to Marx and Foucault’s tendency to privilege Europe, this chapter engages black feminism and Afro-pessimism—Sylvia Wynter, Hortense Spillers, and Frank Wilderson—who show how the figure of the human within humanism is defined in opposition to blackness.


2021 ◽  
pp. 053331642199776
Author(s):  
Suryia Nayak

This is the transcript of a speech I gave at an Institute of Group Analysis (IGA) event on the 28th November 2020 about intersectionality and groups analysis. This was momentous for group analysis because it was the first IGA event to focus on black feminist intersectionality. Noteworthy, because it is so rare, the large group was convened by two black women, qualified members of the IGA—a deliberate intervention in keeping with my questioning of the relationship between group analysis and power, privilege, and position. This event took place during the Covid-19 pandemic via an online platform called ‘Zoom’. Whilst holding the event online had implications for the embodied visceral experience of the audience, it enabled an international attendance, including members of Group Analysis India. Invitation to the event: ‘Why the black feminist idea of intersectionality is vital to group analysis’ Using black feminist intersectionality, this workshop explores two interconnected issues: • Group analysis is about integration of parts, but how do we do this across difference in power, privilege, and position? • Can group analysis allow outsider ideas in? This question goes to the heart of who/ what we include in group analytic practice—what about black feminism? If there ‘cannot possibly be one single version of the truth so we need to hear as many different versions of it as we can’ (Blackwell, 2003: 462), we need to include as many different situated standpoints as possible. Here is where and why the black feminist idea of intersectionality is vital to group analysis. On equality, diversity and inclusion, intersectionality says that the ‘problems of exclusion cannot be solved simply by including black [people] within an already established analytical structure’ (Crenshaw, 1989: 140). Can group analysis allow the outsider idea of intersectionality in?


2011 ◽  
Vol 63 (1) ◽  
pp. 139-140
Author(s):  
Phyllisa Smith Deroze
Keyword(s):  

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