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In this book, Vidal presents a new way of translating indigenous epistemologies. For centuries, the Western world has ordained what knowledge is, what it should be and has also been responsible for transmitting that knowledge. This 'universal' knowledge has traveled to the four corners of the globe,
List of contents
Preface, by Karen BennettIntroduction1. Translating knowledges
2. Whose knowledge?
1. A knowledge of many knowledges1.1 The disdain of the West
1.2 Beyond one-world world
1.3 From KNOWLEDGE to
conocimiento: Gloria Anzaldúa's proposal
1.4 Examples of indigenous knowledges: the teachings of the shaman
1.4.1 Don Juan
1.4.2 Davi Kopenawa
1.5 Indigenous knowledge and the (more than five) senses: the "sensory turn"
2. Expanding translation2.1 New approaches to translation
2.2 Shamanic translations
2.3 Viveiros de Castro's translations as
equivocations2.4 The intercultural translation of Boaventura de Sousa Santos
2.5 Jerome Rothenberg's total translation
3. Translating through the senses: Cecilia Vicuña3.1 Words as living beings
3.2 Translating through weaving
3.3 The
quipu as an example of inter-epistemic translation
4. Towards a sensuous translation4.1 Translating sensuous knowledge, translating knowledge sensuously
4.2 Situated knowledges
4.3 The right to opacity
4.4 Sensuous translation as slow becoming
4.5 Sensuous translation as somatic translationality
4.6 The wasp and the orchid
4.7 New avenues
About the author
Mª Carmen África Vidal Claramonte is Full Professor of Translation at the University of Salamanca, Spain. She has co-edited anthologies, including
The Routledge Handbook of Spanish Translation Studies (co-edited with Roberto Valdeón, 2018) and
Translation/Power/Subversion (co-edited with Román Álvarez, 1996), and authored 22 books, including
Translation and Objects (2024),
Translation and Repetition (2023),
Translating Borrowed Tongues: The Verbal Quest of Ilan Stavans (2023), and
Translation and Contemporary Art: Transdisciplinary Encounters (2022), all published by Routledge.
Summary
In this book, Vidal presents a new way of translating indigenous epistemologies. For centuries, the Western world has ordained what knowledge is, what it should be and has also been responsible for transmitting that knowledge. This ‘universal’ knowledge has traveled to the four corners of the globe,
