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En raison de la chronicité de la plupart des maladies sous-jacentes des patients bénéficiant d'une nutrition entérale à domicile (NED), la qualité de vie est un critère d'évaluation important pour le suivi de l'impact de cette intervention dans leur vie quotidienne. L'ESPEN (European Society for Clinical Nutrition and Metabolism) recommande l'utilisation d'un questionnaire spécifique comme le NutriQoL®, le seul questionnaire évaluant spécifiquement la qualité de vie des patients sous NED, indépendamment de la maladie sous-jacente et de la voie d'administration de la nutrition. Ce questionnaire comprend 17 items qui évaluent la qualité de vie selon des dimensions physiques et sociales. Le NutriQoL®, développé et validé en espagnol, a été récemment traduit dans d'autres langues, dont le français. La version traduite et culturellement adaptée du NutriQoL® à la population française, est un instrument qui se veut efficace pour évaluer la qualité de vie des patients francophones sous NED. L'objectif de cette mise au point est de décrire le processus de traduction et d'adaptation culturelle du NutriQol® français et d'expliquer son utilisation pour faciliter sa dissémination. Due to the chronic nature of most underlying disease of patients receiving Home Enteral Nutrition (HEN), quality of life has become an important assessment criterion in monitoring the impact of this intervention on these patients' daily lives. NutriQoL® is the only questionnaire to specifically assess quality of life in patients receiving HEN, regardless of underlying disease and route of nutrition administration. This questionnaire comprises 17 items that assess quality of life in both physical and social dimensions. The NutriQoL®, developed and validated in Spanish, has recently been translated into other languages, including French. The translated and culturally adapted version of NutriQoL® for the French population aims at being an effective instrument for assessing the quality of life of French-speaking patients receiving HEN. The aim of this paper is to describe the process of translation and cultural adaptation of NutriQoL® in French, and to describe its use to encourage its dissemination. [ABSTRACT FROM AUTHOR]

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This paper addresses the challenge museums of catastrophic history face, striving to translate between history and memory in creating a meaningful and sensitive experience for individual visitors, not only evoking the past but also impacting the present and future. This study focuses on the Jewish Museum Berlin and asks how the museum can impact individual visitor journeys and concurrently address the public demand for memory, the contradictions between museum mission and public perception, and the perceived distance of visitors from historical events. The study builds on memory and translation studies research and the concepts of history, story, and identity. An analysis of entangled memory (Feindt et al. 2014), here applied as an inspiration for generational translation, shows how the crossover between memory and translation studies provides insight into the work of memory museums. Previous research and the history, mission, identity, architecture, and conflicts of the Jewish Museum Berlin show that museums – as (unfinished) collective memories – allow the creation of space for individual reflection and the interpretation of past and present to create a narrative. The work of memory museums is complex, but the concepts of generational translation and entangled memory are valuable tools in provoking and enabling meaningful experience and reflection. [ABSTRACT FROM AUTHOR]

Whether directed at adults or children, popularization can be viewed as a process of "translating" and "recontextualizing" expert discourse for a lay audience. In fact, knowledge dissemination for children appears to entail an additional form of "translation," given their limited background knowledge. This "re-translation" often occurs on dedicated websites based on "edutainment." While most museum websites function as promotional tools or as agents of knowledge dissemination, a small number of them are targeted at children and offer texts that insert museum objects in a broader context. By means of a small case study, this paper explores how knowledge is popularized and presented in two science museum websites: the Natural History Museum (NHM) in London and OLogy, the science website for children of the American Museum of Natural History (AMNH) in New York. From a corpus-linguistic and discourse-analysis perspective, our interest lies in how popularization takes shape in these two websites, the former intended for different age groups and the latter explicitly addressing children. Quantitative and qualitative results show similarities and dissimilarities, thus accounting for different types of popularization as forms of translation. The analysis aims to grant insights to translators and interpreters engaged in museum adaptations and translation of contexts. [ABSTRACT FROM AUTHOR]

Copyright of Recherches en Langue et Littérature Françaises is the property of University of Tabriz and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

L’étude des oeuvres traduites par Belleforest durant un quart de siècle révèle, sans surprise, l’absence chez lui d’une réflexion sur la question cruciale de la « fidélité ». Il est en revanche très disert sur les motifs de cette pratique et ses objectifs. C’est que sa conception du rôle de traducteur va bien au-delà d’un passeur de textes et d’idées. Ses discours d’escorte en particulier révèlent qu’il envisage le traducteur comme un collaborateur de l’auteur étranger ou même un auteur en second, dont l’autorité s’affirme de multiples manières au point qu’il s’imagine comme un auteur de plein exercice.

Le système de santé en Afrique connait des réalités difficilement supportables. A Kinshasa, les acteurs sociaux déforment, souvent, les fonctions réelles de structures hospitalières du fait qu'ils érigent des barrières pour les malades de se rendre aux consultations. Ceci est dû aux idées négatives reçues et partagées par la population de la République Démocratique du Congo. Ces postures imaginaires se constituent en facteurs socio-culturels qui entravent le travail des professionnels de la santé et entraînent, parfois, le manque à gagner chez ces professionnels et des décès dans les populations. Ceci pose aussi le problème des soins médicaux selon les visions ancestrales et modernes.

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L’objectif de la présente étude est de détecter les traductions ratées dans le dictionnaire « Expressions idiomatiques arabes » de Moussaoui, d'en expliquer les raisons et de suggérer à la place des traductions françaises correctes. Nous avons suivi une approche analytique basée sur la théorie de Scopos. D’après notre analyse, il ressort que donner une traduction littérale de l’expression est une étape intermédiaire importante qui devrait précéder l’offre de l’équivalent définitif en français dans le dictionnaire. Elle devrait être adaptée au système linguistique de la langue cible. Elle donnerait au lecteur du dictionnaire des perceptions culturelles précises de la langue de départ. Toute traduction ratée à cet égard empêche le lecteur de saisir des aspects cognitifs importants liés à cette langue. Ces traductions littérales doivent être suivies des équivalents minutieusement choisis dans la langue cible. Le traducteur devrait être conscient de la portée exacte de l’utilisation des expressions originales. La traduction littérale et l’équivalent final formeraient ainsi des matières brutes grâce à lesquelles, le lecteur du dictionnaire sera capable, d’abord en arabe, de bien choisir l’expression idiomatique adaptée à la situation. Ensuite en français, il pourra adopter les équivalents proposés dans le dictionnaire, en trouver d’autre formes dans sa langue, ou bien en forger des formes toutes neuves. Par ailleurs, traduire les expressions idiomatiques obsolètes exige en particulier d’en authentifier la forme et le sens. Traduire ses expressions serait ainsi une façon de les faire revivre dans leur langue d’origine et de partager la sagesse qu’elles impliquent avec d’autres langues.الهدف من الدراسة الحالية هو الكشف عن الترجمات الخاطئة في معجم "التعبيرات الاصطلاحية العربية" لموسوي، وشرح أسبابها واقتراح ترجمات فرنسية صحيحة بدلا منها. وقد اتبعنا منهجا تحليليا يعتمد على نظرية الهدف. وقد تبين من خلال تحليلنا أن إعطاء ترجمة حرفية للتعبير هو مرحلة وسيطة مهمة يجب أن تسبق إعطاء المكافئ الفرنسي في صورته النهائية في المعجم. ويجب أن تتكيف هذه الترجمة الحرفية مع النظام اللغوي للّغة الهدف. حيث أن من شأنها أن تعطي قارئ القاموس تصورات ثقافية دقيقة للّغة المصدر. وأي ترجمة فاشلة في هذا الصدد ستحول دون استيعاب القارئ لجوانب معرفية مهمة متعلقة بتلك اللغة. وعقب هذه الترجمات الحرفية، يجب أن تأتي مكافئات من اللغة الهدف مختارة بعناية. وينبغي أن يكون المترجم على دراية دقيقة بنطاق استخدام التعبيرات الأصلية. ومن ثم فإن الترجمة الحرفية والمكافئ النهائي سيشكلان سويا موادا أولية سيتمكن بفضلها بداية قارئ القاموس، من اختيار التعبير الاصطلاحي الذي يتناسب مع الموقف في اللغة العربية. ثم سيكون قادرا في اللغة الفرنسية على قبول المكافئات التي يطرحها المعجم، أو إيجاد أشكال أخرى منها في لغته، أو صكّ أشكال جديدة تماما. علاوة على ذلك، فإن ترجمة التعبيرات الاصطلاحية القديمة تتطلب بشكل خاص التحقق من مبناها ومعناها. وبالتالي فإن ترجمتها ستكون وسيلة لإعادتها إلى الحياة في لغتها الأصلية ومشاركة الحكمة التي تنطوي عليها مع اللغات الأخرى.

Dany Laferrière has demonstrated a continuous engagement with Japan, beginning with the novel Éroshima in 1987 and continuing to his most recent publication in 2021, Sur la route avec Bashō. The aim of this article is to understand what role Japan plays within Laferrière's writing and how it helps us understand the complex network of sex, power, and race in his work. Between the cosmopolitanism of the network of nation-states and the despair of identity politics, I situate Laferrière's use of Japan as a fantasy that empowers the writer beyond the impasse of a white-black racial imaginary. Reading Laferrière this way allows us to understand how his writing uses the fantasy of the Orient, often to the detriment of Asian women. As such it contributes to comparative work between Asian and French literatures, debates in Francophonie, and critical understandings of race in the Francophone sphere of the Americas. [ABSTRACT FROM AUTHOR]

La Short Dark Triad (SD3) est une échelle anglophone courte évaluant trois traits de personnalité de la Dark Triad (Triade Noire : Machiavélisme, Narcissime et Psychopathie). Elle a été créée, en 2013, par Delroy L. Paulhus et son équipe (University of British Columbia , Vancouver BC, Canada). Il n'en existait pas de version francophone au début de ce travail de validation. La SD3 fut donc traduite vers le français, puis rétro-traduite vers l'anglais pour la comparer à la version originale. La poursuite de la validation se fit via un questionnaire en ligne (LimeSurvey), permettant de comparer les résultats des trois sous-échelles avec les résultats aux trois échelles (validées en français) de référence (MACH-IV-fr, NPI-fr, LSRP-fr). Pour ce faire, 787 sujets ont répondu au questionnaire en ligne. Les analyses statistiques montrent une bonne cohérence interne (n = 580 et coefficient alpha de cronbach : 0,85 sur l'échelle totale, 0,78, 0,70 et 0,69 sur les sous-échelles de Machiavélisme, de Narcissisme et de Psychopathie) et une bonne validité externe de la SD3-fr ici traduite (n = 500 et Corrélation SD3 Machia avec MACHIV-fr : 0,70 ; Corrélation SD3 Narcis avec NPI-fr : 0,74 ; Corrélation SD3 Psychopathie avec LSRP-fr : 0,67). L'analyse factorielle confirmatoire est en faveur d'un modèle à trois facteurs corrélés. La SD3-fr peut être utilisée en populations francophones. The Short Dark Triad (SD3) scale has been created by Delroy L. Paulhus and his team in 2013 (University of British Columbia, Vancouver BC, Canada). Its purpose is to provide a brief measure of three socially aversive traits known as the Dark Triad (Machiavellianism, Narcissism and Psychopathy). This study aims to explore the psychometric properties of this French version of the scale and to validate this translation. The SD3 scale has been translated from English to French, then retro-translated to English again to compare it to the original version. The validation continued with an online survey (LimeSurvey) allowing to compare the results of the three sub-scales with the results of the three existing scales previously validated in French (MACH-IV-fr, NPI-fr, LSRP-fr). A total of 787 participants answered the online survey. Statistical analyzes suggest a good internal consistency (n = 580 and Cronbach's alpha coefficients: 0.85 on the full scale, 0.78, 0.70, 0.69 on the sub-scales of Machiavellianism, Narcissism and Psychopathy) and a good external validity of the SD3-fr translated in the present work (n = 500 and SD3 Machia–MACHIV-fr correlation: 0.70; SD3 Narcis – NPI-fr: 0.74; SD3 Psychopathy – LSRP-fr: 0.67). The confirmatory factor analysis suggests a three correlated factors model. This SD3-fr scale will be used in a further study. [ABSTRACT FROM AUTHOR]

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Drawing on Derrida's and Ricoeur's theories of language and hospitality, the author takes up the problem of the hostility embedded in the discourses of welcome when it comes to migrants' experiences of border regimes and border practices. "Broken English," in this context, represents a site of conflict: a vehicular language to be avoided or overcome, a "language of refuge," even a means of forming a community. To explore language as alternative terrain to be policed or an opening to be exploited, the author considers how civil-society art projects involving immigrants and refugees might enable new civic relationships. Focusing on the Shoe Project, a storytelling and performance workshop for immigrant and refugee women, the author asks to what extent the project is about helping the stranger speak like "us" and to what extent it can open space for a different kind of immigration story from those imposed by the legal languages of immigration. [ABSTRACT FROM AUTHOR]

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Copyright of Studii de Ştiintă şi Cultură is the property of Studii de Stiinta si Cultura and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Studii de Ştiintă şi Cultură is the property of Studii de Stiinta si Cultura and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Le Quichotte de Cervantès occupe une place singulière dans l’histoire de la traduction littéraire en langue française, au moins parce qu’il a fait l’objet d’incessantes retraductions. Mais l’ouvrage retient l’attention parce que la traduction y est thématisée pour elle-même en deux endroits. Cervantès, en jouant avec les codes du roman de chevalerie, pose le cadre général d’une réflexion théorique sur la traduction dont on cherchera ici à souligner les principales tensions constitutives. En intériorisant ses propres origines fictives et traductives, dans un intermède à cheval entre les chapitres viii et ix, le Quichotte évoque à la fois l’idée d’une traduction impossible, mais aussi celle de la traduction comme une modalité particulière de lecture où s’origine la littérature moderne comme quasi-monde (Ricœur) propice aux échanges textuels. Il s’agira finalement de montrer que, ce faisant, Cervantès fait signe à la fois vers le structuralisme et la tradition herméneutique, et leur articulation problématique.

Cet article reconstitue les moyens par lesquels le journal personnel des frères Edmond et Jules de Goncourt circule au Brésil depuis sa parution au XIXe siècle jusqu’à nos jours. Il s’agit des résultats d’une recherche menée dans la presse brésilienne, où l’on peut observer le remaniement des textes d’Idées et Sensations et du Journal des Goncourt, œuvres inspirées des manuscrits de leur journal ou bien de l’agencement de leurs mémoires de la vie littéraire. Certains passages de l’écriture du quotidien des Goncourt sont traduits et lus dans une rubrique de presse créée pour les diffuser, en tant que physiologie ou source presque inépuisable de l’histoire parisienne de la seconde moitié du XIXe siècle, dont l’intérêt porte sur la vie sociale et les débuts de l’Académie Goncourt.

The connection between translation and contemporary art is a hitherto under-researched avenue. Some scholars have analyzed the translation of exhibition catalogue essays (Krein-Kühle 2021) or the museum as a translation site (Sturge 2007; Neather 2008, 2012, 2021; Liao 2018, 2021). Although these are important and necessary research avenues, my aim here is different. I intend to study translation beyond the verb-centric tradition, looking at how artworks have been using translation for decades and how the images used by artists communicate through nonverbal semiotic systems. This will be done by (1) examining the artworks that use words as images (with special emphasis on John Baldessari, Lawrence Weiner, and Robert Barry), (2) by studying how many contemporary artists use translation in their artworks (Ghada Amer, Danica Dakić, Nalini Malani, Mona Hatoum, among others) and (3) by concentrating on exhibitions which deal with translation as a way of looking at the world. [ABSTRACT FROM AUTHOR]

The COVID-19 pandemic, climate migration, and biodiversity loss are examples of contemporary crises which, as Van Rensselaer Potter suggests, would benefit from a rapprochement between Bio and Ethics in order to mitigate the damage. Future bioethicists will have to continue this Potterian quest by opening up the field of bioethics to new interdisciplinary collaboration and themes of study, going beyond biomedical technologies and the life sciences, to include business, corporations, finance, the market and human consumption, production and demography, all of which have significant influences on the local allocation of care and on the global future of ecosystems. [ABSTRACT FROM AUTHOR]

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Background: Psoriatic arthritis (PsA) is a multifaceted inflammatory disease that has a strong negative impact on the quality of life (QoL) of patients. The Psoriatic Arthritis Quality of Life (PsAQoL) questionnaire was the first disease‐specific patient‐derived instrument developed to measure the QoL in patients with PsA. Our objective was to translate the PsAQol into Arabic language and evaluate its reliability and validity in patients with PsA. Methods: This was a cross‐sectional study including patients with PsA. A clinical and biological assessment of the patients was performed at inclusion. The translation of the original PsAQoL into Arabic was performed by a professional bilingual and lay panel. Eight patients were interviewed to assess face and content validity. A separate sample of PsA patients (n = 30) were invited to participate in a test‐retest postal study in order to investigate reproducibility and construct validity. One week separated the two administrations. The Arabic version of Health Assessment Questionnaire (HAQ) was used as a comparator instrument for convergent validity. Results: Face and content validity were satisfactory. The Arabic version of the PsAQoL was found to be relevant, understandable and easy to complete in only a few minutes. One item was excluded (item 16). It had no correlation with either the other 19 items or the total score of PsAQol. The Arabic PsAQol had excellent internal consistency (Cronbach's a = 0.926), and test‐retest reliability (r = 0.982). There was a positive correlation between the total score of the PsAQoL and the Arabic version of HAQ (Spearman's r = 0.838, p < 10−3). Exploratory factor analysis had extracted two factors explaining 55% of the total variance. Conclusion: Nineteen items were selected to compose the Arabic version of PsAQoL, which was found to be relevant and understandable and has excellent reliability and construct validity. The new measure will be a valuable new tool for use in routine care for patients' assessment. [ABSTRACT FROM AUTHOR]

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Copyright of Social Science Information is the property of Sage Publications, Ltd. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Social Science Information is the property of Sage Publications, Ltd. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

La pandémie COVID-19, les migrations climatiques et la perte de biodiversité sont des exemples de crises contemporaines qui, comme le suggère Van Rensselaer Potter, bénéficieraient d’un rapprochement entre le Bio et l’Éthique pour en mitiger les dommages. Les futur(e)s bioéthicien(ne)s devront poursuivre cette quête potterienne en ouvrant le champ de la bioéthique vers de nouvelles collaborations interdisciplinaires et thèmes d’étude, dépassant les technologies biomédicales et les sciences de la vie, dont les affaires, les entreprises, la finance, le marché ainsi que la consommation, la production et la démographie humaines…toutes ayant des influences notables sur l’allocation locale des soins et sur l’avenir global des écosystèmes.

Le présent article focalise sur la notion de traduction spécialisée telle qu’elle est envisagée dans les approches théoriques de la traduction et dans les pages web professionnelles de langue française. L’article est structuré en deux sections. La première section résume les caractéristiques de la traduction spécialisée dans la littérature. La deuxième section synthétise les acceptions attribuées par les praticiens de la traduction à la notion de traduction spécialisée à travers des offres présentes sur des sites web d’agences de traduction de langue française.

Le présent travail porte sur les défis qu’engendre la traduction de l’œuvre de Henri Meschonnic. La première section est un état de lieux sur la traduction de la traductologie. Les ouvrages traductologiques sont rarement traduits, principalement à cause du manque de projets de traduction. Nous passons en revue dans la seconde section les axes fondamentaux de la pensée de Meschonnic pour examiner dans la dernière section les difficultés de traduction de son discours. La traduction est une manière de continuer l’œuvre de Meschonnic et de contribuer au progrès de la traductologie.

La direction en traduction organise la plupart des discours sur l’éthique qui s’articule souvent autour de la relation national/étranger et de la position de celui qui accueil, c’est-à-dire de celui qui traduit l’étranger dans sa langue. En ce sens, l’éthique se présente comme un rapport de soi envers l’autre, de la traduction envers l’original, une hospitalité, une fidélité. Henri Meschonnic quant à lui, analysant l’éthique à l’instance du sujet, la définit dans un double rapport à soi et à l’autre, qui émerge du rapport des sujets au vivre. Ce double rapport comparait se manifeste dans notre essai, d’une part, dans le thème, puisque dans cette direction l’original et l’altérité ne sont pas du même côté, et d’autre part, chez le sujet e/i-migré qui ne sépare pas ce que la distance a éloigné. Nous partons d’un récit personnel de migration et traduction qui met en scène les rapports affectifs que le sujet é/i-migré entretient avec les langues qui lui servent à vivre. Dans un second temps, l’éthique du traduire étant liée à la conception même de traduction comme relation, c’est ce rapport qu’il nous faudra questionner, ou plutôt les rapports. Peut-on traduire dans un double rapport éthique lié à l'altérité et à l'original qui, cette fois, ne sont pas du même côté ? Ou encore, comment (car c'est toujours un mode) être éthique avec soi-même et avec l'autre tel que les deux versants se constituent comme sujet par/dans la relation ?

Besides Chernobyl, detective fiction leads Ukraine in three directions: according to the three conceptions of French novelists, according to the three chronotopes of historical thrillers and according to the three declinations of Ukrainian authors’ multiculturalism.