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Spanish to English - Rates: 0.06 - 0.07 GBP per word Portuguese to English - Rates: 0.06 - 0.07 GBP per word French to English - Rates: 0.06 - 0.07 GBP per word Italian to English - Rates: 0.06 - 0.07 GBP per word
Spanish to English: El Jarama by Rafael Sánchez Ferlosio General field: Art/Literary Detailed field: Poetry & Literature
Source text - Spanish - ¿Me dejas que descorra la cortina?
El ventero asentía con la cabeza. Era un lienzo pesado, de tela de costales.
Pronto le conocieron la manía y en cuanto se hubo sentado una mañana, como siempre, en su rincón, fue el mismo ventero quien apartó la cortina, sin que él se lo hubiese pedido. Lo hizo ceremonioso, con un gesto alusivo, y el otro se ofendió:
- Si te molesta que abra la cortina, podías haberlo dicho, y me largo a beber en otra parte. Pero ese retentín que te manejas, no es manera de decirme cosas.
- Pero hombre, Lucio, ¿ni una broma tan chica se te puede gastar? No me molesta, hombre; no es nada más que por las moscas, ahora en el verano; pero me da lo mismo, si estás a gusto así. Sólo que me hace gracia el capricho que tienes con mirar para afuera. ¿No estás harto de verlo? Siempre ese mismo árbol y ese cacho camino y ese tapia.
- No es cuestión de lo que se vea o se deje de ver. Yo no sé ni siquiera si lo veo: pero me gusta que esté abierto, capricho o lo que sea. De la otra forma es un agobio, que no sabes qué hacer con los ojos, ni dónde colocarlos. Y además, me gusta ver quién pasa.
- Ver quién no pasa, me querrás decir.
Callaban. El ventero tenía los antebrazos peludos contra el mostrador, y todo el peso del torso sobre ellos. Una tira de sol se recostaba en el cemento del piso. Cuando el pito del tren llegó hasta sus oídos, habló el ventero:
- Las nueve menos cuarto.
Ambos cambiaron imperceptiblemente de postura. Vino de dentro una voz de mujer:
- ¡A ver si le dices a ése, cuango venga, que se quede esta tarde, para servir en el jardín; que Justina no puede. Viene el novio a las cuatro a buscarla!
Translation - English “Would it be ok if I were to pull the curtains?”
The innkeeper nodded his head in agreement. The curtains were made of heavy linen, a strong and plan material.
They soon picked up on his odd habit, and one morning, as soon as he was sat in his usual corner, it was the innkeeper who opened the curtains, without him having to ask. He did it ceremoniously, with a flourish, and the other took offence.
“If it annoys you to have me open the curtain, you could have said so and I’ll go and drink elsewhere. This sarcastic way that you are acting is no way to tell me things.”
“Come off it, Lucio! Can’t you take even a little joke? It doesn’t annoy me; it’s only the flies, now that it’s summer. But it’s all the same to me if you like it like this. I find your obsession with looking out of the window funny. Aren’t you tired of seeing the view? Always the same tree, this same small stretch of road and this wall.”
“It’s not a question of what is seen and what isn’t. I don’t know if I even see anything: but I like it to be open, whether it’s an obsession or not. Otherwise it’s oppressive. You don’t know what to do with your eyes, or where to place them. And anyway, I like to see who passes by.”
“To see who doesn’t pass by, you mean.”
They fell silent. The innkeeper was leaning on the counter, his weight resting on his hairy forearms. A ray of sunshine fell on the cement floor.
When the whistle of the train reached his ears, the innkeeper said,
“Quarter to nine.”
Both men’s posture changed imperceptibly. From inside came the voice of a woman.
“Make sure you tell that one, when he arrives, that he should stay this afternoon to serve in the garden; Justina can’t. Her boyfriend is coming at four o’clock to pick her up.”
Spanish to English: Intercultural Education in Mexico General field: Social Sciences Detailed field: Education / Pedagogy
Source text - Spanish La educación intercultural en México
Virginia Molina Ludy
– América Indígena Volumen LIX Número 3, Jul-Sept 2003
Hoy en día se menciona recurrentemente a la educación como un vehículo fundamental para lograr que en México prevalezcan los dos principios fundamentales de los derechos humanos: la igualdad de todos ante la ley y la no discriminación por motivo de género, raza, color o pertenencia étnica. Reconocer que nuestro país es pluricultural (como lo hace el Art. 4º de nuestra Constitución Política) no es suficiente para inculcar en los mexicanos los valores indispensables para lograr una relación intercultural justa de quienes comparten la identidad nacional desde posiciones privilegiadas con aquellos que son considerados como minoría cultural. La formación en los valores básicos relativos a la justa relación entre quienes no comparten la misma tradición cultural se obtiene en la socialización primaria –dentro de la familia–, por la influencia de los medios masivos de comunicación y en la escuela. En este trinomio, la escuela tiene un papel hegemónico, ya que transmite los valores de las sociedades nacionales y la clasificación oficial de los grupos que formamos la nación; además, por su carácter oficial se le adjudica el poder adicional de imponer una visión del mundo social a través de los principios de división, que cuando son ejecutados por un sujeto con la investidura adecuada, pueden llegar a imponerse al conjunto del grupo, crean sentido y crean el consenso sobre él.
Si bien en los programas y materiales didácticos que elabora la Secretaría de Educación Pública (SEP) —institución a cargo de normar la educación básica en el país— se hace énfasis en el primer principio de los derechos humanos, todavía hace falta incluir los elementos indispensables para promover los valores que forman la base del respeto a aquellos que son diferentes, indispensable para establecer relaciones interculturales bajo el segundo principio.
La preocupación por la educación intercultural se desenvuelve en México, en dos vertientes principales, claramente expresadas en los discursos sobre indios y educación que aparecieron en la prensa en los primeros meses del año 2001. Por un lado, se insiste en el derecho de los educandos indígenas a recibir una educación bilingüe e intercultural, tal como reclaman los pueblos indios en palabras de uno de sus líderes, el licenciado Adelfo Regino. Por el otro, se habla de la necesidad de una educación intercultural para toda la población nacional, como lo expresó la responsable en materia indígena del gobierno federal, la ingeniera Xóchitl Gálvez. Ambas posiciones son complementarias y requieren ser atendidas para lograr el país respetuoso de los derechos humanos al que aspiramos.
Hay en los dos discursos mencionados una preocupación básica compartida, pero las poblaciones a las que está dirigida son distintas. En el primero, el del líder indígena, el interés central es la formación de una identidad con alta estima en los niños indígenas:
Reclamamos nuestro derecho a la diferencia, el reconocimiento y respeto del derecho a seguir manteniendo globalmente nuestras culturas y formas de vida específicas en todos los aspectos (idioma, instituciones económicas, prácticas sociales, políticas, jurídicas, religiosas, etcétera) […]. A partir de estas culturas ancestrales, nuestros pueblos han construido su propia identidad.
Translation - English Intercultural Education in Mexico
Virginia Molina Ludy
- América Indígena Volume 59, Issue 3, July – September 2003
Nowadays, education is repeatedly mentioned as an essential tool for Mexico to achieve the two fundamental principles of human rights: equality for all before the law, and non-discrimination for reasons of gender, race, colour or ethnicity. To simply recognise that our country is multicultural (as declared in Article 4 of our Constitution) is not enough to instil in Mexicans the values necessary to achieve a fair intercultural relationship between those who share their national identity from privileged positions and those who are considered a cultural minority. The formation of basic values relating to fair relations between those who do not share the same cultural traditions is developed through primary socialisation (within the family unit), by mass media influence and in school. Of these three, school occupies the hegemonic role, since it transmits the values of society and the official classification of the groups that make up our nation. Furthermore, due to its official status, it also has the power to impose a vision of the world through principles of sharing, which, when enforced by someone with sufficient confidence in them, can be imposed on the group as a whole, thus giving these principles meaning and a consensus.
Although in the educational programmes and materials devised by the Ministry for Public Education (SEP) – the institution responsible for regulating primary education in Mexico – there is an emphasis on the primary principle of human rights, the essential values that promote respect towards those who are different are still missing. This respect is essential for the establishment of intercultural relations under the second principle of human rights.
Interest in intercultural education is developing in Mexico in two principal ways. Both views are clearly expressed in articles and speeches on indigenous affairs and education that appeared in the press in early 2001. On the one hand, there has been an insistence on the right of indigenous people to a bilingual and intercultural education, as claimed by the indigenous peoples in the words of one of their leaders, Adelfo Regino. On the other, there have been calls for an intercultural education for the entire population, as expressed by Xochitl Gálvez, the Minister responsible for indigenous affairs in the federal government. Both positions are complementary, and need to be addressed in order for Mexico to become a country that is respectful towards human rights - something to which we all aspire.
In both discourses mentioned, there is a shared basic concern, but the sectors of the population at which this concern is aimed are different. In the first, that of the indigenous leader, the central interest is the formation of an identity with high self esteem amongst indigenous children:
We claim the following: our right to be different; and the recognition and respect of the right to continue safeguarding our cultures and specific ways of life in all aspects (language, economic institutions, social, political, juridical, religious practices, etc.) From these ancestral cultures, our peoples have constructed their own identity.
French to English: World Heritage Sites General field: Marketing Detailed field: Tourism & Travel
Source text - French l'église saint-michel a été bâtie de 1010 à 1020 selon un plan symétrique à deux absides, caractéristique de l'art roman ottonien en vieille saxe. son décor intérieur, notamment son plafond de bois et ses stucs peints, de même que les trésors de la cathédrale sainte-marie, célèbre pour ses portes et sa colonne de bronze de bernward, sont autant de témoignages du plus haut intérêt sur ce que furent les églises romanes du saint empire romain.
le paysage de la vallée du m'zab, créé au xe siècle par les ibadites autour de leurs cinq ksour , ou villages fortifiés, semble être resté intact. simple, fonctionnelle et parfaitement adaptée à l'environnement, l'architecture du m'zab a été conçue pour la vie en communauté, tout en respectant les structures familiales. c'est une source d'inspiration pour les urbanistes d'aujourd'hui.
la ville a été fondée au xvie siècle par les portugais et son histoire est liée à l'industrie de la canne à sucre. elle a été reconstruite après son pillage par les hollandais et l'essentiel de son tissu urbain date du xviiie siècle. l'équilibre préservé entre les bâtiments, les jardins, les vingt églises baroques, les couvents et les nombreuses petites chapelles (" passos ") donne à olinda une ambiance toute particulière.
résidence de l'empereur éthiopien fasilidès et de ses successeurs aux xvi e et xvii e siècles, la ville fortifiée de fasil ghebbi regroupe à l'intérieur d'une enceinte de 900 m palais, églises, monastères, bâtiments publics et privés d'un style très particulier, marqué d'influences indiennes et arabes, et métamorphosé par l'esthétique baroque transmise au gondar par les missionnaires jésuites.
Translation - English St Michael's Church was built between 1010 and 1020 following a symmetrical plan with two abbeys which was characteristic of Ottonian Romanesque art in Old Saxony. With its famous interior, most notably the wooden ceiling and painted stuccoes, bronze doors and Bernward bronze column, it is, like the beauty of St Mary's Cathedral, an exceptional example of a Romanesque church from the Holy Roman Empire.
The scenery of the M'Zab Valley, created in the 10th century by the Ibadites around their five ksour, or fortified towns, has been preserved in tact. Simple, functional and perfectly adapted to the environment, the architecture of M'Zab was designed for communal living, while still family structure. it is a source of inspiration for today's urban planners.
The town was founded in the 15th century by the Portuguese and its history is linked the sugar-cane industry. After being pillaged by the Dutch, it was reconstructed and the majority of its urban fabric dates from the 18th century. The balance between the buildings, gardens, 20 Baroque churches, convents and numerous small chapels, known as 'passos', gives Olinda a particular charm.
Residence of the Ethiopian Emperor Fasilides and his successors during the 16th and 17th centuries, the fortified city of Fasil Ghebbi houses a 900m Palace, churches, monasteries and public and private buildings in a very particular style, with marked Indian and Arab influences, combined with Baroque aesthetics brought by Jesuit missionaries.
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Master's degree - University of Bath
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Years of experience: 16. Registered at ProZ.com: Nov 2008.
Spanish to English (University of Bath.) Portuguese to English (University of Nottingham) Spanish to English (University of Nottingham) English (University of Bath.) Spanish to English (Chartered Institute of Linguists)
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