Still from Gira, by Grupo Corpo. Photo: Jose Luiz Pederneiras
21 and Gira
Grupo Corpo
Zellerbach Hall
University of California, Berkeley
Gyres of Eshu
A review by Christopher Bernard
Cal Performances (the Bay Area’s most adventurous promoter of dance, music and live performance) delivered once again one late weekend in April, as part of its Illuminations: “Fractured History” series: Brazil’s formidably gifted dance company, Grupo Corpo.
Based in Brazil’s legendary Minas Gerais, and founded in Belo Horizonte in 1975, the company is driven by the synergistic talents of two brothers, Paulo and Rodrigo Pederneiras, house choreographer, and director and set and lighting designer, respectively, who have created, with their collaborators, an aesthetic that blends classical ballet and the complex heritage of Brazilian culture, religious and ritual traditions, the whole leavened by a musical culture that is wholly unique.
The company brought two ambitious dances to Berkeley’s Zellerbach Hall. The first was their breakout dance, from 1992, which put the company securely on the international dancing “map”: 21, a number that retains an enticing mystery to it. It also introduced one of the company’s musical signatures: the music and instruments of Marco Antonio Guimarães and the artists of the Uakti Instrumental Workshop. These last not only have a unique armamentarium of instruments, but even use their own microtonal scales, unless my ears were fooling me—essential elements of what makes the company’s work uniquely engaging.
21 was groundbreaking: a slow burn that used the entire company in a processus of simple chthonic motives, closely gripping the floor like the movements of wary but defiant jungle animals, on dancers at first dressed entirely in yellow bodysuits against a pitch-black background, appearing at first behind a misty transparent screen that creates a ghost-like effect, and rising midway through the work as the dance moved to illumination from mystery.
The dance began with a hypnotic monotony of group motions with slight variations against a polyphony of percussion and string and blown instruments entirely new to this listener’s ear, and gradually morphed into a succession of solos and increasingly elaborate duos, trios, and corps, by turns haunting, raunchy, and carnivalesque, until its energies, long simmering, boiled over and broke out into a joyously orgiastic conclusion that brought the Brazilian gods to the stage and the local audience to their feet.
The imaginative use of lighting and color, as well as the costume designs (which transmogrified from the monotone to the wildly polychrome) of Freusa Zechmeister, were as vital to the overall effect as motion and music.
The second dance, Gira (“Spin”), from 2017, takes the elements of spiritualist rite suggested in 21 and brings them unapologetically to the fore. The dance is based on the rituals of Umbanda (a merging of West and Central African religions such as Yoruba with Catholicism and spiritism) to the music of the jazz band Metá Metá and vocals from Nuno Ramos and Eliza Soares. The dance is based on rituals calling forth the spirit of Eshu, a deity who acts as a bridge between humanity and the world of the orixás of Ubamba, Condomblé, and the spiritualities they have in common. Eshu commands and drives the rite of the giras, or spinning, whose motions, like those of the dervishes of Islam, open the dancers to the gods and the gods to the dancers.
Gira evolved as a series of variations on the motions of the ritual, increasingly fugal, danced by the performers as if in the trance that the ritual aims, paradoxically, both to create and to emerge from. Both male and female dancers wore long white skirts and were bare breasted in a show of a curious mixture of vulnerability, beseeching, and seduction to bring forth the divine.
It’s a beautiful and evocative work, if overstaying just a little.
Not to be forgotten is the technical brilliance of the dancers themselves: masters of their gifts, and sharpened by the equal mastery of the company’s leadership.
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Christopher Bernard is an award-winning novelist, poet, and essayist and author of numerous books, including A Spy in the Ruins (celebrating its twentieth anniversary in 2025) and The Socialist’s Garden of Verses. He is founder and lead editor of the webzine Caveat Lector and recipient of an Albert Nelson Marquis Lifetime Achievement Award.
Jacques Fleury is a Boston Globe featured Haitian American Poet, Educator, Author of four books and a literary arts student at Harvard University online. His latest publication “You Are Enough: The Journey to Accepting Your Authentic Self” & other titles are available at all Boston Public Libraries, the University of Massachusetts Healey Library, University of Wyoming, Askews and Holts Library Services in the United Kingdom, The Harvard Book Store, The Grolier Poetry Bookshop, Amazon etc… He has been published in prestigious publications such as Wilderness House Literary Review, Muddy River Poetry Review, Litterateur Redefining World anthologies out of India, Poets Reading the News, the Cornell University Press anthology Class Lives: Stories from Our Economic Divide, Boston Area Small Press and Poetry Scene among others…Visit him at: http://www.authorsden.com/jacquesfleury.–
Problems and Analysis Methods of Translation Practice in the Exercise
Student of Andijan State Institute of Foreign Languages Abdullajonova Rayhona Arabjon qizi Abdullajonovarayhona874 @gmail.com +998886630603
Supervisor: Kadirova Nargiza
Annotation.In diesem Beitrag werden ein breites Spektrum von Problemen in der Übersetzungspraxis, die Gründe für ihre Entstehung und die Methoden der Analyse ausführlich diskutiert. Insbesondere die grammatikalischen, lexikalischen, stilistischen und kulturellen Unterschiede zwischen der usbekischen und der deutschen Sprache beeinflussen den Übersetzungsprozess und welche wissenschaftlichen Methoden zur Überwindung dieser Unterschiede eingesetzt werden sollten. Ausgehend von den Leitgedanken der Übersetzungstheorie werden praktische und theoretische Ansätze analysiert, die für den Übersetzer notwendigen Qualifikationen, Fähigkeiten und Strategien diskutiert.
Annotation. This article discusses in detail a wide range of problems in translation practice, the reasons for their origin and methods of analysis. In particular, the grammatical, lexical, stylistic and cultural differences between the Uzbek and German languages affect the translation process, and what scientific methods should be used to overcome these differences. On the basis of the leading ideas of translation theory, practical and theoretical approaches are analyzed, the qualifications, skills and strategies necessary for the translator are discussed.
Keywords. Translation practice, translation theory, German language, Uzbek language, methods of analysis, grammatical differences, lexical differences, cultural differences, pragmatic differences, linguistic approach, cultural approach, functional equivalence, transcription.
Translation has been one of the most important tools of intercultural communication throughout human history. Today, the role of translation is becoming more and more important as global connections in science, technology, literature, politics, and other fields increase. Translation has become not only a means of transferring information
between languages, but also of transferring spiritual and social values from one culture to another. The structure of the Uzbek language and the German language, the style of expression, and the cultural basis differ significantly. These differences create many difficulties in the translation process. A translator must translate not only literally, but also correctly convey its meaning, style, cultural context, communicative purpose. The article comprehensively analyzes the problems encountered in translation practice and proposes solutions based on modern scientific methods.
The main problems of translation practice. Lexical problems. There are significant differences between the vocabulary and lexical structures of the Uzbek and German languages. Whereas in Uzbek a word often has many meanings, in German there is a specific expression for each meaning. For example, the Uzbek verb “to see” denotes a general action and is used in different contexts: to see (with an eye), to see (to experiment), to see (to meet). In German, various verbs are used for these cases, such as sehen (to see with the eye), erleben (to experiment), sich treffen (to meet). The translator should analyze the context in depth and choose the appropriate option. Problems are also common in the translation of phraseological units. Phraseologisms often have a cultural basis in German and appear strange or incomprehensible in German when translated directly. For example, expressions such as “Heartbreak” should be conveyed in translation with an appropriate equivalent or annotation.
Grammar problems. Differences in grammatical systems create many problems in the translation process. Uzbek language is an agglutinatable language, and grammatical meanings are expressed by suffixes. In German, there are genders of nouns (masculine, feminine, neutral) and are designated by the articles. In Uzbek, the basic structure of a sentence is simple (I went to school), whereas in German the word order is based on a strict rule (Ich bin zur Schule gegangen). Secondary verbs and auxiliary verbs are used a lot in the sentence. In German, the form of nouns and articles change (der Tisch – den Tisch, dem Tisch and so on) if more pronouncements are indicated in Uzbek. Such discrepancies require structural adaptations and grammatical transformations in translation.
Stylistic problems. Uzbek literary style is characterized by softer, more emotionally rich expressions. In German, on the other hand, the emphasis is on expressing clearly, concisely, and logically. It takes great skill to find their functional equivalent when translating into German poetic metaphors, exaggerations, means of expression, which are often used in Uzbek literature or in everyday speech. Otherwise, the translation may look dry and artificial. Also, many expressions used in the Uzbek language as part of respect and manners are divided into formal or informal forms in German (via the forms Sie and du). Choosing the right level will ensure the accuracy of the translation and its appropriateness to the context.
Cultural and pragmatic issues. Fundamental differences between Uzbek and German cultures are often noticed in the translation process. For example, in Uzbek culture special respect is given to adults and requires a lot of care in speech. In German society, however, the principle of equality is stronger, and this is also noticeable in the tone of speech. Since religious and national realities (for example, “iftor”, “savob”, “Sufi”) often found in Uzbek are not exactly equivalent in German culture, the translator must interpret these concepts or translate them with cultural adaptation. Pragmatically, what is acceptable and acceptable in one culture may have negative connotations in another. In such situations, the translator should use the method of adaptation (localization), taking into account the purpose of the text and the audience.
Translation Analysis Methods. Linguistic analysis. Linguistic analysis is a method of in-depth study of the interaction of language systems and elements in the translation process. It is carried out at the level of grammatical structures, syntax, morphology and phonetics. For example, differences such as the adaptation of the free speech order in Uzbek to the strict order of free speech in German, or the manner in which tenses are expressed (in Uzbek language the most accurate tense is clearly defined, then in German tenses are often understood in context) are determined by linguistic analysis. Cultural analysis. Cultural analysis involves the analysis of the cultural codes, values, traditions of the translated text. The translator identifies the differences between the source culture and the receiving culture and develops adapted options. Cultural analysis is especially important in translating national concepts, holidays, religious terms, and everyday customs. Functional Analysis. Functional analysis is a translation technique that takes into account the communicative purpose, audience, and context of a text. In this way, the translation is done not only verbatim but also while maintaining the overall effect of the text. For example, when translating ad text, you need to remember that its goal is to sell the product, so it will be more important to maintain an impactful focus on your audience, rather than translating the words correctly.
The practice of translation is not a simple language change, but a complex cultural and stylistic process of transfer. Translation work between Uzbek and German should study in depth the grammatical, lexical, stylistic, and cultural differences and apply the appropriate analysis techniques to each gap. The use of a harmonious combination of linguistic, cultural and functional analysis methods in overcoming translation problems is a key factor for improving the quality and effectiveness of translation. A translator should always expand his language skills, cultural knowledge and be aware of modern translation methodology. Translation is a process that requires not only knowledge, but also art, patience, experience and a creative approach.
References
1. Baker, Mona. In Other Words: A Coursebook on Translation. Routledge, 2018. 2. Newmark, Peter. A Textbook of Translation. Prentice Hall, 1988.
3. House, Juliane. Translation Quality Assessment: Past and Present. Routledge, 2015.
4. Hatim, Basil; Mason, Ian. Discourse and the Translator. Routledge, 1990.
5. Nord, Christiane. Text Analysis in Translation: Theory, Methodology, and Didactic Application. Rodopi, 2005.
6. Venuti, Lawrence. The Translator’s Invisibility: A History of Translation. Routledge, 1995.
7. Kadyrova, M. Comparative grammar of Uzbek and German languages. Tashkent, 2015.
8. Shukurov, B. Fundamentals of translation theory. Tashkent, 2010.
9. Snell-Hornby, Mary. Translation Studies: An Integrated Approach. John Benjamins, 1995.
10. Schäffner, Christina. Translation and Intercultural Communication. Routledge, 2012.
To provide a bigger meal than the roadkill rabbit at the end of the drive.
UP ON THE ROOF
When my medications make me feel like jumping off a roof
I Can’t tell the difference between my emotions and the medications
How do I convince myself that it is
The meds not me?
That my feelings are a chemical reaction.
Not a true reflection
of my inner life
In time, after conversations with my wife, friends, and dog
I am able to distinguish my feelings from those generated by the drugs.
And I talk myself down
“Stay off the roof, stay off the roof.” I tell myself as I lie in bed under a cover.
When I realize a fall from the roof
will only make things worse
and require more drugs
I settle down with the dog,
Fall asleep,
and dream of flying.
ERIC BARR taught acting and directing at University of California, Riverside. He was the Founding Director of the UCR Palm Desert MFA in Creative Writing and Writing for the Performing Arts.
Barr has written in a number of different genres, from screenplays to poetry. His work has appeared in Connotation Press and The Journal of Radical wonder. He was a co-writer on the feature film, A Thousand Cuts.
In addition to his writing, Barr worked as a theatre director and acting coach. He was the Artistic Director of the Porthouse Theatre in Cleveland, taught movement for actors at the Stella Adler Conservatory of Acting in Los Angeles, and worked as an acting coach with the National Theatre of the Deaf.
Since surviving a series of strokes Barr has written and performed his one-man show, A Piece Of My Mind”, about his surgeries, hospitalizations, and rehab around the country. His podcasts on stroke recovery can be found at http/www.apieceofmymind.net
I’m three three three one-two-three and nobody knows I’m up up up – Mommy sleeping sleeping sad in her big bed. Daddy at work – work work work in town at the dry cleaners after bacon and eggs and coffee at Ohio Restaurant. Love Daddy – I’m Daddy’s little girl.
Climb one-two-three shelves for cereal in the cupboard – bowl spoon milk from the frigerator sometimes smells bad. Then turn the knob all-by-myself open the big heavy door open the screen door out the door. No shoes no socks my feet my toes wiggle in the grass wet wet wet. Run run run to the barn pee in my big girl training pants take em off and toss em in the weeds every-Mommy’s-bad-word-morning-when-will-she-learn. Bare bottom who cares I don’t care no one cares maybe grandma cares.
Horses are waiting for me me me at the gate one big one nice one mean one brown one white and a pony-just-my-size. And I pet their noses oh my gosh soft so soft and I feed them green grass even the white mean-to-grown-ups one who could eat my tiny fingers anytime it wants to snap-just-like-that but it doesn’t never never never did never never never will. My big brodder’s watching me from his window thinks he’s the boss of me but isn’t the boss of me. Face scrunched and big frown always worry worry worry.
Then my dog friends are waiting every-morning-same-place-same-time for me me me. Black white and brown but mostly black Smokey knows only one trick shake shake shake the neighbor boys taught him a long time ago when he was my brodder’s dog not anymore. And Sammy also black with curly part-poodle hair. And the next-door-neighbor’s big big big red Ireesh Sitter with eyes that say something to me every day. Just us we all go running in the tall green grass field – green grass taller than me and when I fall down my dog friends wait for me to get up and catch up. I know lunch time just-know-it lunch time and cartoons and fight-every-Mommy’s-bad-word-day-driving-me-crazy-brodder time – who’s not the boss of me.
(But he makes me laugh laugh laugh so much I pee my pants accidental not on purpose. When I dunk Oreo cookies in my milk and my mouth is full – makes me laugh so I spray it all over the table. Laugh when he makes the squeaky mouse voice when I try to bite a pickle I can never eat my pickles. “No! No! No! Don’t eat me! Please please please don’t eat me!” And he pushes me around the driveway in my old junky I’m-too-big-for-it-stroller again again again! And of course he showed me how to swing a swing and slide a slide. Keeps my bare feet away from rusty nails and sometime makes me Froot Loops even if I think I-did-it-all-by-myself. And he said he would look after me when I ride the school bus for the very first time. And he looks for me when no one is looking for me and he makes sure I get home for supper. Okay my brodder loves loves loves me even if he isn’t the boss boss boss of me.)
And at nighty-night time Mommy awake – not a morning mommy. And Daddy’s home – I’m Daddy’s little girl Daddy’s home! Brodder shuts up but sometimes a story. Mommy finds at bath and toys in the tub and towel time tics in my ears burrs in my hair from the tall green grass time. Daddy mad Mommy says nothin’ Brodder told-you-so. Tics and burrs just like Smokey Sammy and the big big big red Ireesh Sitter who don’t get baths or towels or cartoons so what’s the big deal?
David Sapp, writer and artist, lives along the southern shore of Lake Erie in North America. A Pushcart nominee, he was awarded Ohio Arts Council Individual Excellence Grants for poetry and the visual arts. His poetry and prose appear widely in the United States, Canada, and the United Kingdom. His publications include articles in the Journal of Creative Behavior, chapbooks Close to Home and Two Buddha, a novel Flying Over Erie, and a book of poems and drawings titled Drawing Nirvana.
