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Croatian to English: Academic Paper Summary General field: Art/Literary Detailed field: Social Science, Sociology, Ethics, etc.
Source text - Croatian Slavonski isusovac Antun Kanižlić kao vjerskopolemički pisac istaknuo se
ponajprije svojim znanstvenim djelom, teološkom i crkvenopovijesnom
raspravom Kamen pravi smutnje velike (Osijek, 1780), izdanom posthumno,
paradigmatskome primjeru osamnaestostoljetne isusovačke kontroverzistike
na narodnome jeziku. Vjerskopolemički dijelovi, usmjereni prvenstveno
prema pravoslavnim kršćanima, pojavljuju se međutim i u dvama katekizmima
(Obilato duhovno mliko 1754; Mala i svakom potribna bogoslovica
1764) te u dvama molitvenicima (Primogući i sardce nadvladajući uzroci
1760; Bogoljubnost molitvena 1766). Iako vjerskopolemički dijelovi navedenih
Kanižlićevih katekizama i molitvenika ne pripadaju djelima teološke
kontroverzistike u užem smislu, mogu poslužiti kao dobar primjer infiltracije
vjerskopolemičke problematike i u djela kojima to nije glavna svrha.
Antun Kanižlić tri je godine (1726−1729) slušao teologiju na isusovačkom
Sveučilištu u Trnavi koje je svakako imalo snažan utjecaj na književno-teološki
rad slavonskog isusovca. Upravo je u sveučilišnoj trnavskoj tiskari Kanižlić
i tiskao svoj popularni katekizam Mala i svakom potribna bogoslovica.
S obzirom na naslovnu temu, u radu se pozornost također pridaje kulturološkim
(i obrazovnim) preplitanjima katolika i pravoslavaca koju zorno
ilustrira primjer srpskog književnog povjesničara Milorada Pavića koji uspoređuje
naslove Obilato duhovno mliko (1754) Antuna Kanižlića i Apostolsko
mleko (1763) Zaharije Orfelina čija srodnost vjerojatno nije sasvim slučajna
jer je u oba primjera riječ o katekizmima koji su mogli, kako to navodi
Pavić, nastati i kao protureakcije u okviru polemičke književnosti (Pavić
1970: 56). Ta će se preplitanja nastojati ukratko ilustrirati i kroz kraće komparativne
osvrte na djela pravoslavnih pisaca; Epitom (1741) Dionisija Novakovića
i Ortodoksos omologiju (1758) Pavla Nenadovića kao primjere “zrcalne
veze” između polemičke metode pravoslavnih i katoličkih pisaca.
Translation - English As a religio-polemic author, Slavonian Jesuit Antun Kanižlić distinguished himself notably with his scientific work Kamen pravi smutnje velike (Osijek, 1780), a debate on theology and church history, posthumously published, which represents a paradigmatic example of the eighteenth-century Jesuit controversial theology in the vernacular. However, the religio-polemic parts, directed primarily to Orthodox Christians, appear likewise in two catechisms (Obilato duhovno mliko 1754; Mala i svakom potribna bogoslovica 1764) and two prayer books (Primogući i sardce nadvladajući uzroci 1760; Bogoljubnost molitvena 1766). Although the religio-polemic parts of the above-mentioned Kanižlić’s catechisms and prayer books, in the narrow sense, do not belong to the works of controversial theology, nevertheless they can serve as a good example of an infiltration of religio-polemic issues into works in which they don’t serve as a main purpose.
Antun Kanižlić spent three years (1726−1729) attending theology classes at the Jesuit university in Trnava which surely had a strong influence on literary-theological work of the Slavonian Jesuit. It was at the printing house of the University of Trnava that Kanižlić printed his popular catechism Mala i svakom potribna bogoslovica.
Given the paper’s title, the attention is also focused on the cultural (and educational) interlacements of Catholics and Orthodox Christians, clearly Illustrated by the example of the Serbian literary historian Milorad Pavić who compares Antun Kanižlić’s work Obilato duhovno mliko (1754) and Zaharije Orfelin’s work Apostolsko mleko (1763), whose similarity probably isn’t coincidental since both are catechisms that, as Pavić claims, could also have developed as counterreactions within the polemical literature (Pavić 1970: 56). This paper will also try to shortly illustrate these interlacements through short comparative reviews of the works of Orthodox authors; Dionisije Novaković’s Epitom (1741) and Pavle Nenadović’s Ortodoksos omologija (1758), as examples of the “mirror connection” between polemic methods of Orthodox and Catholic authors.
English to Croatian: Literary translation (novel) General field: Art/Literary Detailed field: Poetry & Literature
Source text - English Watching David, his broad shoulders bent over the dinner table, Jolanta could scarcely comprehend how
much time had passed since the first day Moshe had brought
him to her, a frightened, wounded little bundle.
She thought of t hat beautiful creature, now a man kissing
her cheek and saying, “I love you, too, Ma!” He was so small in
her arms then; she would hold him to suckle at her dry breasts
when no one was around.
She had doted and fussed over him. Made him dress in too
many clothes in the winter, something he had tolerated until the
age of seven, when he had realized he could refuse to wear what
she picked for him. She had adored even his defiance and could
barely conceal a smile when he would assert his independence.
She always worried and he always said, “Don’t worry, Ma, I’ll be
fine.” When he had his first sleepover at the age of eight, she worried that he would feel homesick and she made him promise to call no
matter what time of night. During his first weekend camping trip
when he was ten, the list of her worries had been so long that even
she couldn’t remember it now. She worried that he had not eaten
enough breakfast before school, that he would hurt himself playing
football, that a girl would break his heart. She worried when he
went to his first party, where she knew there would be alcohol. And
when everything seemed fine she worried that there was something
he was keeping from her that she should be worrying about.
She worried that someday he would find out that he was not
really her son. Jolanta worried most of all the year David turned
eighteen.
Translation - Croatian GLEDAJUĆI DAVIDA, KAKO SE SVOJIM širokim ramenima naginje preko stola za večerom, Jolanta je jedva mogla shvatiti koliko je vremena prošlo od prvog dana kad joj ga je Moshe donio, preplašeni, ranjeni mali zavežljaj.
Razmišljala je o tom prekrasnom stvorenju, a sad muškarcu koji je ljubi u obraz i kaže, „I ja tebe volim, mama!” Tada je bio tako malen u njezinu naručju; držala bi ga da doji njezine suhe grudi kad nije bilo nikoga.
Razmazila ga je i uvijek je skakala oko njega. Oblačila mu previše odjeće zimi, što je tolerirao dok nije napunio sedam godina, te shvatio da može odbiti da odjene ono što mu je izabrala. Obožavala je čak i njegov prkos i jedva je mogla sakriti osmijeh kad bi on branio svoju samostalnost.
Uvijek se brinula, a on bi uvijek rekao, „Ne brini, mama, bit ću dobro.” Kad je prvi put, u dobi od osam godina, trebao prespavati kod prijatelja, ona se brinula da se ne bi poželio vratiti kući, pa ga je tražila da obeća da će je nazvati u bilo koje doba noći. Kad je prvi put, kad mu je bilo deset, otišao na kampiranje za vikend, popis njezinih briga bio je tako dugačak da ih se sada ne bi mogla sjetiti. Brinula se da je premalo pojeo za doručak prije škole, da će se ozlijediti dok bude igrao američki nogomet, da će mu neka djevojka slomiti srce. Brinula se kad je otišao na svoju prvu zabavu, na kojoj će, znala je, biti alkohola. I kad je sve izgledalo dobro, brinula se da joj nešto skriva zbog čega bi se ona trebala brinuti.
Brinula se da će jednog dana saznati da, zapravo, nije njezin sin. Jolanta se najviše brinula one godine kad je David napunio osamnaest.
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Bio
Feeding my soul with literary translations and my pockets with technical, legal, marketing, and other types of translation projects.
Flexible, hard-working and thorough.
Some of the translated books (EN-> HR):
Susan Abulhawa, "Mornings in Jenin" Andre Agassi, "Open" Maya Angelou, "Mom & Me & Mom" Tina Turner, "My Love Story" Nora Roberts, "Holding the Dream" Eric Braverman; Ellie Capria: "Younger (Sexier) You
2021:
Susan Abulhawa, "Against the Loveless World"
Flea, "Acid for the Children"
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