Translation, orality and the Humanities: Robert Bringhurst and Haida poetry
Bibliographic record
Abstract
espanolEn septiembre de 1900 el linguista y etnografo John Reed Swanton llego a Haida Gwaii, un archipielago situado frente a las costas del noroeste de Canada, con la intencion de aprender cuanto estuviese en su mano sobre los haida, el pueblo indigena de aquellas islas, sobre su cultura y organizacion social, sus tradiciones, lengua y manifestaciones artisticas. Lo que no esperaba encontrarse era el magnifico corpus de una literatura oral cuyos autores fueron victimas de un holocausto desencadenado por la llegada de los europeos a sus tierras, armados de la viruela y las paperas, la polvora y una indecible avaricia colonizadora. De septiembre de 1900 a agosto de 1901, Swanton no hizo otra cosa que transcribir un total de 250 historias y canciones que le narraron o cantaron algunos de los contadores de mitos mas brillantes. A comienzos de la decada de los ochenta, el poeta, traductor, tipografo, filosofo, linguista e historiador cultural Robert Bringhurst se propuso la doble tarea de aprender haida como lengua literaria y vindicar el preciado valor de una literatura oral que es comparable a las grandes literaturas de todo el mundo. Durante anos, Bringhurst trabajo incansablemente con manuscritos antiguos custodiados en distintas bibliotecas para tratar de aunar los restos de una literatura oral magistral. Su fuerzo sostenido en el tiempo culmino en la publicacion de una ambiciosa trilogia que constaba de un extenso volumen introductorio acerca de la literatura haida clasica y de dos volumenes mas que reunian sus traducciones de lo mejor de la obra de Ghandl y Skaay, respectivamente. Este ensayo explora la fascinante historia de varios hombres irrepetibles que coincidieron con tanta fortuna en el tiempo y en el espacio, asi como el pensamiento critico del propio Bringhurst acerca de la traduccion y del valor intrinseco e innegable de las literaturas orales, al tiempo que analiza el papel esencial que desempena la traduccion como practica cultural que salva abismos entre las distintas comunidades humanas de la Tierra. Como tal, la traduccion es una parte fundamental de las denominadas Humanidades, que estan llamadas a jugar un rol primordial en la construccion de una ciudadania responsable, poliglota y cosmopolita en los albores del siglo XXI. EnglishIn September 1900 a linguist and ethnographer called John Reed Swanton arrived in Haida Gwaii, an archipelago off the Northwest coast of Canada. He planned to stay in these islands for a time, learning as much as he could about the Haida, the population native to the place, their culture and social organization, their traditions, language and art forms. What he did not expect to find was an impressive body of oral literature whose authors were the victims of a holocaust brought about by Europeans’ measles and smallpox, gunpowder and colonial avarice. From September 1900 to August 1901 Swanton did nothing but transcribe a corpus of roughly 250 narratives and songs that were told or sung to him by some of the finest Haida mythtellers. In the early 1980s Canadian poet, translator, philosopher, linguist, typographer and cultural historian Robert Bringhurst set himself the task of learning Haida as a literary language and to vindicate the precious value of an oral literature that is on a par with the great literatures from all over the world. For many years Bringhurst worked on century-old manuscripts in a number of libraries, trying to collect and fully understand the remnants of a superb oral literature. His sustained effort over time culminated in the publication of an ambitious Haida trilogy, consisting of a book-length introduction to Classical Haida literature, and two more volumes containing the English translation of the best work by Ghandl and Skaay. This paper explores the fascinating story of several unique men who fruitfully collided in time and in space, as well as Bringhurst’s own critical thinking about translation and the value inherent in oral literatures, while not forgetting the essential role translation plays as a cultural practice aimed at bridging the abyss between human communities across the globe. Translation is an essential part of the so-called Humanities, which are called on to play a decisive role in the construction of a truly responsible, plurilingual, cosmopolitan citizenship in the 21st century.
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How this classification was reachedexpand
Full frame distilled prediction
Teacher imitationNot calibrated prevalence, not ground truth. Human validation pending. Learned from the 10,348 direct Codex labels and 10,348 direct Gemma labels. Candidate is the union of thresholded teacher heads; consensus is their intersection. These outputs are machine_predicted_unvalidated and are not human labels or direct frontier model labels.
Codex and Gemma teacher scores by category
| Category | Codex | Gemma |
|---|---|---|
| Metaresearch | 0.000 | 0.000 |
| Meta-epidemiology (narrow) | 0.000 | 0.000 |
| Meta-epidemiology (broad) | 0.000 | 0.000 |
| Bibliometrics | 0.000 | 0.000 |
| Science and technology studies | 0.001 | 0.002 |
| Scholarly communication | 0.000 | 0.000 |
| Open science | 0.000 | 0.000 |
| Research integrity | 0.000 | 0.000 |
| Insufficient payload (model declined to judge) | 0.001 | 0.000 |
Machine scores (provisional)
The two teacher heads of the student model, read on this work. A score orders the frame for review; it never asserts a category, and the validation status ships verbatim with every row.
Baseline scores from an immature model (maturity gate not passed, 7 training rounds). Scores rank; they never assert a category.
score_only:v0-immature-baseline · verbatim from the scoring run: score_only means the number may rank works, and no category label ships from itClassification
machine, unvalidatedMachine predicted; a candidate call from one teacher head, not a consensus.
How this classification was reached, model by model and score by score, is at the end of the page under "How this classification was reached".