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This question grows as the narratives of the provocateurs are put in relation to each other. Andthen the question takes its political and concrete dimension: Is it possible to build a cordialground outside of the demands imposed by the agenda of markets and the tolerance of themoment if among ourselves there is a proliferation of discussions about the same concept ofwho we are, what we want, what we want to be within the framework of this humanity? Is itpossible to choose? To what extent?For the moment, the experience of TRANSLATING KUIR allows us torehearse a transitional answer: only a cordial reasoning conversation,sustained by the experience of suffering, propelled by the search forlove and happiness, amazed by the absurdity of injustice, is strongenough to unravel the logic, or lack thereof, that runs through theveins of this mysterious realm.Let ‘s go.3. RISK ZONETheories about translation and, above all, warnings about its limits and its deceitful solutionstake ages. You could say that it starts when the act of “speaking on behalf of others to others”manifests itself as a fundamental act within struggles for power. Who said what? And to startat the top: What did God say?With the translation of the Old Testament to the German language by Martin Luther andother theologians, the pillars of this Empire of meaning were laid. Facing the risk of freeinterpretation, translation becomes indispensable: more than deciphering, it closes anddecides. The colonization of Latin America is another extensive example of this evangelizationof knowledge and practices. Beyond the very common expression that equates the translatorwith the traitor, it must be admitted that translation runs with blood. Luther’s text, which servesas the foundation of the Protestant Reformation, becomes one of the most forceful heresieswithin the Catholic Church and beyond. Protest, expulsion, and struggle are three elements thatreturn again and again in the provocateurs’ reflexions: “Translation is a vehicle and weapon…In contexts where speed is demanded of us, it is worth asking ourselves what a slow, disabled16
Fran Custranslation would be, beyond the physical condition….” (Fran Cus)Another substantial obstacle: distance. Is it possible to translate a text from ancient Greekwhen the whole world based on that language has vanished? The distance between bodies, thedistance between territories and, definitively, the distance that constitutes hostility are realitiesthat highlight the problems implied by the act of translation. Even, and much more so, whenthe intent is translating yourself.The panoramic viewBasic manuals on translation underscore the necessity of having a wide view capable of goingbeyond direct “word to word” translation and also capable of going above and beyond the fearof making a mistake: “to translate a text it’s not enough to know the words; it’s necessary,moreover, to know the issues that they are related to. It’s necessary then to know the languageand the culture, in other words, the life, the civilization, the ethnography of the people whouse that form of expression.” And in turn: “we should expect a genuine transformation of theoriginal from the translator, just as we demand artistic expression from the author and, at thesame time, a legitimate expression of reality. For this reason, the translator will have to look17
Page 1 and 2: TKUIRTRANSLATINGKUIR
Page 3 and 4: Outburst, FAQ Festival deArte Queer
Page 5 and 6: TRANSLATING PRESENCES,WORDS AND CUL
Page 7 and 8: 1. CORDIALITY AS TERRITORYIt may co
Page 9 and 10: This exercise suggests that somethi
Page 11 and 12: 2. HOSTILITY HAS A SOCIAL BODYNow,
Page 13 and 14: Transälien“...translations are n
Page 15: are in Irish, in which, for example
Page 19 and 20: ourselves public, we translate ours
Page 21 and 22: about what we do in relation to tra
Page 23 and 24: TRANSLATING CULTUREBy Raphael Khour
Page 25 and 26: Yesterday, when I went through the
Page 27 and 28: space or to welcome this whole etho
Page 29 and 30: I would like to take advantage of t
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