{"id":672,"date":"2020-04-22T09:07:17","date_gmt":"2020-04-22T09:07:17","guid":{"rendered":"https:\/\/dgej.hab.de\/?p=672"},"modified":"2021-12-16T10:00:13","modified_gmt":"2021-12-16T10:00:13","slug":"672","status":"publish","type":"post","link":"https:\/\/dgej.hab.de\/index.php\/2020\/04\/22\/672\/","title":{"rendered":"Kulturelle \u00dcbersetzung: Das Beispiel Brasilien"},"content":{"rendered":"\n<h1><\/h1>\n\n\n\n<p><strong>Heft<\/strong><br>2 (2010)<\/p>\n\n\n\n<p><strong>Jahrgang<\/strong><br>34<\/p>\n\n\n\n<p>Zusammengestellt von Wiebke R\u00f6ben de Alencar Xavier und Ulrike Zeuch<\/p>\n\n\n\n\n\n<p><\/p>\n\n\n\n<p><strong>Aus der Arbeit der DGEJ<\/strong><\/p>\n\n\n\n<ul><li>Zu diesem Heft (Carsten Zelle)<\/li><li> Die Sachen der Aufkl\u00e4rung \u2013 Matters of Enlightenment \u2013 La cause et les choses des Lumi\u00e8res. Tagung der <em>DGEJ<\/em>, Halle\/Saale, 30. Sept. bis 3. Okt. 2010. Tagungsbericht (Kathrin Stauber, Johanna Riedlinger) <\/li><\/ul>\n\n\n\n<p><strong>Beitr\u00e4ge<\/strong><\/p>\n\n\n\n<ul><li> Wiebke R\u00f6ben de Alencar Xavier; Ulrike Zeuch: Einleitung: Was hei\u00dft \u203aKulturelle \u00dcbersetzung\u2039 in Bezug auf Brasilien im 18. Jahrhundert? S. 155-162<\/li><\/ul>\n\n\n\n<ul><li>Teresa Pinheiro: Kultur\u00fcbersetzung in den Schriften jesuitischer Missionare im Brasilien des 16. Jahrhunderts. S. 163-170 <div><div class=\"spoiler-wrap\"><div class=\"spoiler-head no-icon  collapsed\" title=\"Expand\">Abstract<\/div><div class=\"spoiler-body\" style=\"display: none;\"> On the basis of a pragmatic reading of communication processes between Europeans and Native Americans I will attempt to map out elements of an archaeology of cultural translations. I will argue that the outcome of cultural translations is neither an absolute appropriation nor a faithful reproduction of alterity. It is rather something entirely new \u2013 a space of translation in which relations and identities are negotiated. \/ Je tenterai de d\u00e9crire des \u00e9l\u00e9ments d\u2019une arch\u00e9ologie des traductions culturelles sur la base d\u2019une lecture pragmatique des processus de communication entre les Europ\u00e9ens et les Indiens d\u2019Am\u00e9rique. Je d\u00e9fends l\u2019id\u00e9e que les r\u00e9sultats des traductions culturelles ne sont ni une appropriation totale, ni une reproduction fid\u00e8le de l\u2019alt\u00e9rit\u00e9. Il s\u2019agit plut\u00f4t de quelque chose d\u2019in\u00e9dit \u2013 un espace de traduction dans lequel les relations et les identit\u00e9s se n\u00e9gocient. <\/div><noscript><div class=\"spoiler-body\"> On the basis of a pragmatic reading of communication processes between Europeans and Native Americans I will attempt to map out elements of an archaeology of cultural translations. I will argue that the outcome of cultural translations is neither an absolute appropriation nor a faithful reproduction of alterity. It is rather something entirely new \u2013 a space of translation in which relations and identities are negotiated. \/ Je tenterai de d\u00e9crire des \u00e9l\u00e9ments d\u2019une arch\u00e9ologie des traductions culturelles sur la base d\u2019une lecture pragmatique des processus de communication entre les Europ\u00e9ens et les Indiens d\u2019Am\u00e9rique. Je d\u00e9fends l\u2019id\u00e9e que les r\u00e9sultats des traductions culturelles ne sont ni une appropriation totale, ni une reproduction fid\u00e8le de l\u2019alt\u00e9rit\u00e9. Il s\u2019agit plut\u00f4t de quelque chose d\u2019in\u00e9dit \u2013 un espace de traduction dans lequel les relations et les identit\u00e9s se n\u00e9gocient. <\/div><\/noscript><\/div><\/div><\/li><\/ul>\n\n\n\n<ul><li>Esther Schmid Heer: \u00bbKulturelle \u00dcbersetzung\u00ab im Grenzraum Brasilien \u2013 Paraguay. Transgressive Prozesse in den Berichten des Tiroler Jesuiten Anton Sepp (1655\u20131733). S. 171-176 <div><div class=\"spoiler-wrap\"><div class=\"spoiler-head no-icon  collapsed\" title=\"Expand\">Abstract<\/div><div class=\"spoiler-body\" style=\"display: none;\"> This contribution points out transgressive moments of \u203acultural translation\u2039 in the variously marked and produced border area of Brazil and Paraguay in the context of the Jesuit mission in early modern times. \/ Cette contribution traite des moments transgressifs de la \u203atraduction culturelle\u2039 dans l\u2019espace fronti\u00e8re marqu\u00e9 et construit de fa\u00e7on multiple entre le Br\u00e9sil et le Paraguay dans le contexte de la mission j\u00e9suite dans les Temps modernes. <\/div><noscript><div class=\"spoiler-body\"> This contribution points out transgressive moments of \u203acultural translation\u2039 in the variously marked and produced border area of Brazil and Paraguay in the context of the Jesuit mission in early modern times. \/ Cette contribution traite des moments transgressifs de la \u203atraduction culturelle\u2039 dans l\u2019espace fronti\u00e8re marqu\u00e9 et construit de fa\u00e7on multiple entre le Br\u00e9sil et le Paraguay dans le contexte de la mission j\u00e9suite dans les Temps modernes. <\/div><\/noscript><\/div><\/div><\/li><\/ul>\n\n\n\n<ul><li>Christoph Nebgen: Symbiotische Elemente im jesuitischen Missionsalltag am Amazonas des 18. Jahrhunderts. S. 177-183 <div><div class=\"spoiler-wrap\"><div class=\"spoiler-head no-icon  collapsed\" title=\"Expand\">Abstract<\/div><div class=\"spoiler-body\" style=\"display: none;\"> During the jesuitic missionary-presence on the Brazilian Amazon the missionaries were dependent on the indigenous wisdom concerning healing and food in everyday life. Conversely, the Indians benefited from the cultural techniques introduced by the Europeans. These symbiotic elements can be identified in the analysis of the descriptions from the German Jesuit Anselm Eckart, written after the expulsion of the Society of Jesus from Brazil in 1757 and published in 1798. The missionary method, used and described by Eckart, reflects the pragmatism in his work as a catechist. \/ Pendant la pr\u00e9sence missionnaire des J\u00e9suites dans la r\u00e9gion amazonienne du Br\u00e9sil, les missionnaires \u00e9taient d\u00e9pendants du savoir indig\u00e8ne concernant le traitement curatif et la nourriture de la vie quotidienne. D\u2019un autre c\u00f4t\u00e9, les indig\u00e8nes profitaient des techniques culturelles introduites par les Europ\u00e9ens. Ces \u00e9l\u00e9ments symbiotiques peuvent \u00eatre identifi\u00e9s dans l\u2019analyse des descriptions du J\u00e9suite allemand Anselm Eckart, \u00e9crites apr\u00e8s l\u2019expulsion de la Compagnie de J\u00e9sus du Br\u00e9sil en 1757 et publi\u00e9es en 1798. La m\u00e9thode missionnaire, utilis\u00e9e et d\u00e9crite par Eckart, refl\u00e8te le pragmatisme de son travail comme cat\u00e9chiste. <\/div><noscript><div class=\"spoiler-body\"> During the jesuitic missionary-presence on the Brazilian Amazon the missionaries were dependent on the indigenous wisdom concerning healing and food in everyday life. Conversely, the Indians benefited from the cultural techniques introduced by the Europeans. These symbiotic elements can be identified in the analysis of the descriptions from the German Jesuit Anselm Eckart, written after the expulsion of the Society of Jesus from Brazil in 1757 and published in 1798. The missionary method, used and described by Eckart, reflects the pragmatism in his work as a catechist. \/ Pendant la pr\u00e9sence missionnaire des J\u00e9suites dans la r\u00e9gion amazonienne du Br\u00e9sil, les missionnaires \u00e9taient d\u00e9pendants du savoir indig\u00e8ne concernant le traitement curatif et la nourriture de la vie quotidienne. D\u2019un autre c\u00f4t\u00e9, les indig\u00e8nes profitaient des techniques culturelles introduites par les Europ\u00e9ens. Ces \u00e9l\u00e9ments symbiotiques peuvent \u00eatre identifi\u00e9s dans l\u2019analyse des descriptions du J\u00e9suite allemand Anselm Eckart, \u00e9crites apr\u00e8s l\u2019expulsion de la Compagnie de J\u00e9sus du Br\u00e9sil en 1757 et publi\u00e9es en 1798. La m\u00e9thode missionnaire, utilis\u00e9e et d\u00e9crite par Eckart, refl\u00e8te le pragmatisme de son travail comme cat\u00e9chiste. <\/div><\/noscript><\/div><\/div><\/li><\/ul>\n\n\n\n<ul><li>Jens Baumgarten: Bilder und Bildvorstellungen in der Missionspolitik: Vom posttridentinischen Italien ins koloniale Brasilien. S. 184-193 <div><div class=\"spoiler-wrap\"><div class=\"spoiler-head no-icon  collapsed\" title=\"Expand\">Abstract<\/div><div class=\"spoiler-body\" style=\"display: none;\"> The article analyzes the concepts of images and imagination in the context of visual representation in colonial Brazil and its reference to the post-Tridentine models. The decisive role of imagination for the missionary politics can be scrutinized by the value of the visual sense and the role of emotions in Vieira\u2019s sermons. \/ L\u2019article analyse les concepts de l\u2019image et de l\u2019imagination dans le contexte de la repr\u00e9sentation visuelle au Br\u00e9sil et sa r\u00e9f\u00e9rence aux mod\u00e8les post-Tridentins. Le r\u00f4le d\u00e9cisif de l\u2019imagination pour les politiques missionnaires peut \u00eatre examin\u00e9 par la valeur du sens visuel et le r\u00f4le des \u00e9motions dans les sermons de Vieira. <\/div><noscript><div class=\"spoiler-body\"> The article analyzes the concepts of images and imagination in the context of visual representation in colonial Brazil and its reference to the post-Tridentine models. The decisive role of imagination for the missionary politics can be scrutinized by the value of the visual sense and the role of emotions in Vieira\u2019s sermons. \/ L\u2019article analyse les concepts de l\u2019image et de l\u2019imagination dans le contexte de la repr\u00e9sentation visuelle au Br\u00e9sil et sa r\u00e9f\u00e9rence aux mod\u00e8les post-Tridentins. Le r\u00f4le d\u00e9cisif de l\u2019imagination pour les politiques missionnaires peut \u00eatre examin\u00e9 par la valeur du sens visuel et le r\u00f4le des \u00e9motions dans les sermons de Vieira. <\/div><\/noscript><\/div><\/div><\/li><\/ul>\n\n\n\n<ul><li>Claudia Brosseder: Die Entzauberung der D\u00e4monen im Peru des 18. Jahrhunderts vor dem Hintergrund des \u203aDialogs\u2039 zwischen andinen religi\u00f6sen Spezialisten und Jesuiten im 17. Jahrhundert. S. 194-201 <div><div class=\"spoiler-wrap\"><div class=\"spoiler-head no-icon  collapsed\" title=\"Expand\">Abstract<\/div><div class=\"spoiler-body\" style=\"display: none;\"> In order to understand the introduction of enlightenment thought in colonial Peru, we should know about the \u203adialogue\u2039 between indigenous religious specialists and the Jesuits during the seventeenth century; a \u203adialogue\u2039 that concentrated on godly and preternatural thus demonic interventions in the world. As this article shows, in the late eighteenth century Cosme Bueno deconstructed alleged activities by the demons with reference to Athanasius Kircher and the principles of technical magic. \/ Pour comprendre le lancement des id\u00e9es du si\u00e8cle des Lumi\u00e8res au P\u00e9rou, il faut conna\u00eetre le dialogue entre les sp\u00e9cialistes des rituels autochtones et les missionnaires j\u00e9suites. Ce dialogue se focalisa sur les interventions de Dieu et des d\u00e9mons dans le monde. L\u2019article montre comment un savant p\u00e9ruvien du XVIII\u00e8me si\u00e8cle, Cosme Bueno, d\u00e9construisit les activit\u00e9s attribu\u00e9es aux d\u00e9mons, en utilisant Athanasius Kircher et ses principes de la magie technique. <\/div><noscript><div class=\"spoiler-body\"> In order to understand the introduction of enlightenment thought in colonial Peru, we should know about the \u203adialogue\u2039 between indigenous religious specialists and the Jesuits during the seventeenth century; a \u203adialogue\u2039 that concentrated on godly and preternatural thus demonic interventions in the world. As this article shows, in the late eighteenth century Cosme Bueno deconstructed alleged activities by the demons with reference to Athanasius Kircher and the principles of technical magic. \/ Pour comprendre le lancement des id\u00e9es du si\u00e8cle des Lumi\u00e8res au P\u00e9rou, il faut conna\u00eetre le dialogue entre les sp\u00e9cialistes des rituels autochtones et les missionnaires j\u00e9suites. Ce dialogue se focalisa sur les interventions de Dieu et des d\u00e9mons dans le monde. L\u2019article montre comment un savant p\u00e9ruvien du XVIII\u00e8me si\u00e8cle, Cosme Bueno, d\u00e9construisit les activit\u00e9s attribu\u00e9es aux d\u00e9mons, en utilisant Athanasius Kircher et ses principes de la magie technique. <\/div><\/noscript><\/div><\/div><\/li><\/ul>\n\n\n\n<ul><li>Dietrich Briesemeister: Der \u203aBildungsroman\u2039 <em>M\u00e1ximas de Virtude e Formosura\/Aventuras de Di\u00f3fanes<\/em> (1752\/1777) von Teresa Margarida da Silva e Orta. S. 202-209 <div><div class=\"spoiler-wrap\"><div class=\"spoiler-head no-icon  collapsed\" title=\"Expand\">Abstract<\/div><div class=\"spoiler-body\" style=\"display: none;\"> T.M. da Silva e Orta wrote her work in a moment of transition in Portugal\u2019s politics, culture, and society. It combines elements of the allegoric and pastoral romance with a free adaptation of F\u00e9nelon\u2019s T\u00e9l\u00e9maque and utopian-critical travel fiction in order to reflect on essential issues of the enlightened despotism in a thought-provoking mode. \/ Le roman de T.M. da Silva Orta est paru dans une phase transitoire de la soci\u00e9t\u00e9 et la culture portugaises sous Pombal. Il combine des \u00e9l\u00e9ments narratifs du roman all\u00e9gorique et pastoral avec une adaptation du T\u00e9l\u00e9maque de F\u00e9nelon et la fiction utopique des r\u00e9cits de voyage, alors tr\u00e8s populaires, pour r\u00e9fl\u00e9chir sur les quelques grands probl\u00e8mes du Si\u00e8cle des Lumi\u00e8res au Portugal. <\/div><noscript><div class=\"spoiler-body\"> T.M. da Silva e Orta wrote her work in a moment of transition in Portugal\u2019s politics, culture, and society. It combines elements of the allegoric and pastoral romance with a free adaptation of F\u00e9nelon\u2019s T\u00e9l\u00e9maque and utopian-critical travel fiction in order to reflect on essential issues of the enlightened despotism in a thought-provoking mode. \/ Le roman de T.M. da Silva Orta est paru dans une phase transitoire de la soci\u00e9t\u00e9 et la culture portugaises sous Pombal. Il combine des \u00e9l\u00e9ments narratifs du roman all\u00e9gorique et pastoral avec une adaptation du T\u00e9l\u00e9maque de F\u00e9nelon et la fiction utopique des r\u00e9cits de voyage, alors tr\u00e8s populaires, pour r\u00e9fl\u00e9chir sur les quelques grands probl\u00e8mes du Si\u00e8cle des Lumi\u00e8res au Portugal. <\/div><\/noscript><\/div><\/div><\/li><\/ul>\n\n\n\n<ul><li>Horst Nitschak: <em>O Caramuru<\/em> von Santa Rita Dur\u00e3o: \u00dcbersetzung und Kolonialisierung. S. 210-216 <div><div class=\"spoiler-wrap\"><div class=\"spoiler-head no-icon  collapsed\" title=\"Expand\">Abstract<\/div><div class=\"spoiler-body\" style=\"display: none;\"> In the epic poem Caramuru we observe a double translation process to legitimize the Christianization and Colonization of America, especially Brazil. Firstly: Indian cultural practices are represented as if they were compatible with the ideas of the Enlightenment. Secondly: The internal logic of the colonized cultures seems to be in complete accordance to the project of Colonization and Christianization. \/ Dans le po\u00e8me \u00e9pique Caramuru, on observe un double processus de traduction \u00e0 l\u00e9gitimer la christianisation et la colonisation de l\u00b4Am\u00e9rique, en particulier du Br\u00e9sil. Premi\u00e8rement, les pratiques culturelles des indiens sont repr\u00e9sent\u00e9es comme si elles \u00e9taient compatibles avec les id\u00e9es des Lumi\u00e8res. Deuxi\u00e8mement, la logique interne de la civilisation colonis\u00e9e semble \u00eatre en pleine conformit\u00e9 au projet de la colonisation et la christianisation. <\/div><noscript><div class=\"spoiler-body\"> In the epic poem Caramuru we observe a double translation process to legitimize the Christianization and Colonization of America, especially Brazil. Firstly: Indian cultural practices are represented as if they were compatible with the ideas of the Enlightenment. Secondly: The internal logic of the colonized cultures seems to be in complete accordance to the project of Colonization and Christianization. \/ Dans le po\u00e8me \u00e9pique Caramuru, on observe un double processus de traduction \u00e0 l\u00e9gitimer la christianisation et la colonisation de l\u00b4Am\u00e9rique, en particulier du Br\u00e9sil. Premi\u00e8rement, les pratiques culturelles des indiens sont repr\u00e9sent\u00e9es comme si elles \u00e9taient compatibles avec les id\u00e9es des Lumi\u00e8res. Deuxi\u00e8mement, la logique interne de la civilisation colonis\u00e9e semble \u00eatre en pleine conformit\u00e9 au projet de la colonisation et la christianisation. <\/div><\/noscript><\/div><\/div><\/li><\/ul>\n\n\n\n<ul><li>Wiebke R\u00f6ben de Alencar Xavier: Ethnographische Schriften zu Brasilien und Humboldt-Rezeption in Jos\u00e9 de Alencars indianistischen Erz\u00e4hlung <em>Ubirajara. <\/em>S. 217-224 <div><div class=\"spoiler-wrap\"><div class=\"spoiler-head no-icon  collapsed\" title=\"Expand\">Abstract<\/div><div class=\"spoiler-body\" style=\"display: none;\"> This article deals with the way Jos\u00e9 de Alencar uses the historical and contemporary ethnographic discourse for his own presentation of the Tupi Indians\u2019 originally high state of civilisation within the frame of his Indianistic tale Ubirajara. Lenda Tupi (1874). For this purpose, the Brazilian Romantic refers to and quotes from European and Brazilian writings on Brazil. \/ Cet article traite de la fa\u00e7on dont Jos\u00e9 de Alencar utilise le discours ethnographique historique et contemporain pour sa propre description de l\u2019\u00e9tat civilisateur des Indiens Tupi, qui \u00e9tait tr\u00e8s important \u00e0 l\u2019origine, dans son r\u00e9cit indien Ubirajara. Lenda Tupi (1874). Pour cette raison, le romantique Br\u00e9silien se r\u00e9f\u00e8re \u00e0 des passages et des \u00e9crits europ\u00e9ens et br\u00e9siliens sur le Br\u00e9sil et en cite des passages. <\/div><noscript><div class=\"spoiler-body\"> This article deals with the way Jos\u00e9 de Alencar uses the historical and contemporary ethnographic discourse for his own presentation of the Tupi Indians\u2019 originally high state of civilisation within the frame of his Indianistic tale Ubirajara. Lenda Tupi (1874). For this purpose, the Brazilian Romantic refers to and quotes from European and Brazilian writings on Brazil. \/ Cet article traite de la fa\u00e7on dont Jos\u00e9 de Alencar utilise le discours ethnographique historique et contemporain pour sa propre description de l\u2019\u00e9tat civilisateur des Indiens Tupi, qui \u00e9tait tr\u00e8s important \u00e0 l\u2019origine, dans son r\u00e9cit indien Ubirajara. Lenda Tupi (1874). Pour cette raison, le romantique Br\u00e9silien se r\u00e9f\u00e8re \u00e0 des passages et des \u00e9crits europ\u00e9ens et br\u00e9siliens sur le Br\u00e9sil et en cite des passages. <\/div><\/noscript><\/div><\/div> <\/li><\/ul>\n\n\n\n<ul><li>Ulrike Zeuch: Alexander von Humboldt\u2019s Expeditionen nach Lateinamerika (1799\u20131804) als Beitrag zur Kulturellen \u00dcbersetzung? S. 225-231 <div><div class=\"spoiler-wrap\"><div class=\"spoiler-head no-icon  collapsed\" title=\"Expand\">Abstract<\/div><div class=\"spoiler-body\" style=\"display: none;\"> Whether cultural transfer, histoire crois\u00e9e, cultural encounter resp. contact or cultural translation \u2013 all these concepts derive from a critical reflection on European taxonomy which itself exemplifies a process characteristic for modern European thought: methodical systematization. My paper examines the specific contribution of Alexander von Humboldt to cultural translation within the context of European thought since the early modern times. \/ Le transfert culturel, l\u2019histoire crois\u00e9e ainsi que la rencontre culturelle propre au contact et \u00e0 la traduction culturelle sont les r\u00e9sultats d&#8217;une r\u00e9flexion critique sur les classifications europ\u00e9ennes, lesquelles sont des exemples ad\u00e9quats d&#8217;un proc\u00e9d\u00e9 caract\u00e9ristique de la mani\u00e8re de penser de l\u2019Europe moderne: la syst\u00e9matisation m\u00e9thodique. Mon article examine la contribution sp\u00e9cifique d\u2019Alexandre de Humboldt quant \u00e0 la traduction culturelle dans le contexte europ\u00e9en avec la mani\u00e8re de penser europ\u00e9enne depuis les jeunes temps modernes. <\/div><noscript><div class=\"spoiler-body\"> Whether cultural transfer, histoire crois\u00e9e, cultural encounter resp. contact or cultural translation \u2013 all these concepts derive from a critical reflection on European taxonomy which itself exemplifies a process characteristic for modern European thought: methodical systematization. My paper examines the specific contribution of Alexander von Humboldt to cultural translation within the context of European thought since the early modern times. \/ Le transfert culturel, l\u2019histoire crois\u00e9e ainsi que la rencontre culturelle propre au contact et \u00e0 la traduction culturelle sont les r\u00e9sultats d&#8217;une r\u00e9flexion critique sur les classifications europ\u00e9ennes, lesquelles sont des exemples ad\u00e9quats d&#8217;un proc\u00e9d\u00e9 caract\u00e9ristique de la mani\u00e8re de penser de l\u2019Europe moderne: la syst\u00e9matisation m\u00e9thodique. Mon article examine la contribution sp\u00e9cifique d\u2019Alexandre de Humboldt quant \u00e0 la traduction culturelle dans le contexte europ\u00e9en avec la mani\u00e8re de penser europ\u00e9enne depuis les jeunes temps modernes. <\/div><\/noscript><\/div><\/div> <\/li><\/ul>\n\n\n\n<ul><li>Ulrich P\u00e4\u00dfler: Die Perfektibilit\u00e4t des geographischen Raumes \u2013 Alexander von Humboldt und Carl Ritter \u00fcber den zentralamerikanischen Isthmus. S. 232-239 <div><div class=\"spoiler-wrap\"><div class=\"spoiler-head no-icon  collapsed\" title=\"Expand\">Abstract<\/div><div class=\"spoiler-body\" style=\"display: none;\"> Alexander von Humboldt and Carl Ritter pondered the concept of a natural equilibrium underlying such phenomena as the interplay of telluric forces, the configuration of geographical space and the unfolding of human history. In this context, the Central American Isthmus appeared to be an obstacle to the free flow of cultural and economic exchange, an obstacle which had to be \u203alevelled out\u2039 by an interoceanic canal. \/ Alexandre de Humboldt et Carl Ritter ont r\u00e9fl\u00e9chi sur l\u2019id\u00e9e d\u2019un \u00e9quilibre naturel \u00e0 la base de ph\u00e9nom\u00e8nes tels que l\u2019interaction des forces telluriques, la configuration de l\u2019espace g\u00e9ographique et le d\u00e9roulement de l\u2019histoire de l\u2019humanit\u00e9. Dans ce cadre, l\u2019isthme de l\u2019Am\u00e9rique centrale semblait \u00eatre un obstacle \u00e0 l\u2019\u00e9change culturel et \u00e9conomique libre \u2013 un obstacle qui devra \u00eatre \u00ab \u00e9quilibr\u00e9 \u00bb par la construction d\u2019un canal interoc\u00e9anique. <\/div><noscript><div class=\"spoiler-body\"> Alexander von Humboldt and Carl Ritter pondered the concept of a natural equilibrium underlying such phenomena as the interplay of telluric forces, the configuration of geographical space and the unfolding of human history. In this context, the Central American Isthmus appeared to be an obstacle to the free flow of cultural and economic exchange, an obstacle which had to be \u203alevelled out\u2039 by an interoceanic canal. \/ Alexandre de Humboldt et Carl Ritter ont r\u00e9fl\u00e9chi sur l\u2019id\u00e9e d\u2019un \u00e9quilibre naturel \u00e0 la base de ph\u00e9nom\u00e8nes tels que l\u2019interaction des forces telluriques, la configuration de l\u2019espace g\u00e9ographique et le d\u00e9roulement de l\u2019histoire de l\u2019humanit\u00e9. Dans ce cadre, l\u2019isthme de l\u2019Am\u00e9rique centrale semblait \u00eatre un obstacle \u00e0 l\u2019\u00e9change culturel et \u00e9conomique libre \u2013 un obstacle qui devra \u00eatre \u00ab \u00e9quilibr\u00e9 \u00bb par la construction d\u2019un canal interoc\u00e9anique. <\/div><\/noscript><\/div><\/div><\/li><\/ul>\n\n\n\n<ul><li>Oliver Lubrich: Humboldts R\u00e4ume. S. 240-248 <div><div class=\"spoiler-wrap\"><div class=\"spoiler-head no-icon  collapsed\" title=\"Expand\">Abstract<\/div><div class=\"spoiler-body\" style=\"display: none;\"> Numerous Latin American writers, among them the Brazilians Euclides da Cunha and M\u00e1rio de Andrade, appropriated Alexander von Humboldt&#8217;s accounts of his voyage across the Spanish colonies in order to stage their countries&#8217; specificity in symbolic literary spaces. The motifs of the European scientist, communicated and retranslated across the Atlantic, oriented their foundational mythology, cultural critique and American poetics in &#8216;Humboldtian&#8217; landscapes. \/ De nombreux \u00e9crivains latinoam\u00e9ricains &#8211; entre eux les Br\u00e9siliens Euclides da Cunha et M\u00e1rio de Andrade &#8211; se sont appropri\u00e9 les repr\u00e9sentations du voyage d&#8217;Alexandre de Humboldt dans les colonies espagnoles pour figurer la sp\u00e9cificit\u00e9 de leurs pays dans des espaces litt\u00e9raires symboliques. Comme r\u00e9sultat d&#8217;une traduction et r\u00e9adaptation transatlantiques, c&#8217;est dans des paysages &#8216;Humboldtiens&#8217; que les motifs du savant europ\u00e9en donnent du charact\u00e8re \u00e0 leurs mythologie fondatrice, critique culturelle et po\u00e9tologie am\u00e9ricaines. <\/div><noscript><div class=\"spoiler-body\"> Numerous Latin American writers, among them the Brazilians Euclides da Cunha and M\u00e1rio de Andrade, appropriated Alexander von Humboldt&#8217;s accounts of his voyage across the Spanish colonies in order to stage their countries&#8217; specificity in symbolic literary spaces. The motifs of the European scientist, communicated and retranslated across the Atlantic, oriented their foundational mythology, cultural critique and American poetics in &#8216;Humboldtian&#8217; landscapes. \/ De nombreux \u00e9crivains latinoam\u00e9ricains &#8211; entre eux les Br\u00e9siliens Euclides da Cunha et M\u00e1rio de Andrade &#8211; se sont appropri\u00e9 les repr\u00e9sentations du voyage d&#8217;Alexandre de Humboldt dans les colonies espagnoles pour figurer la sp\u00e9cificit\u00e9 de leurs pays dans des espaces litt\u00e9raires symboliques. Comme r\u00e9sultat d&#8217;une traduction et r\u00e9adaptation transatlantiques, c&#8217;est dans des paysages &#8216;Humboldtiens&#8217; que les motifs du savant europ\u00e9en donnent du charact\u00e8re \u00e0 leurs mythologie fondatrice, critique culturelle et po\u00e9tologie am\u00e9ricaines. <\/div><\/noscript><\/div><\/div><\/li><\/ul>\n\n\n\n\n\n<p> <strong>Aus der Forschung<\/strong><\/p>\n\n\n\n<ul><li>Stefanie Buchenau: Menschenversuche im 18. Jahrhundert &#8211; zwei komplement\u00e4re Studien <\/li><li>Stefan Borchers \u00fcber Alter Adam und Neue Kreatur. Pietismus und Anthropologie. Beitr\u00e4ge zum II. Internationalen Kongress f\u00fcr Pietismusforschung 2005. 2 Tlbde. Hg. Udo Str\u00e4ter (2009) <\/li><li>Herbert Jaumann \u00fcber Richard H. Popkin: Mit allen Makeln. Erinnerungen eines Philosophiehistorikers. Anhang: Die dritte Kraft im Denken des 17. Jahrhunderts. Mit einem Vorwort von Martin Mulsow (2008) <\/li><li>Gudrun Busch \u00fcber Halle Pietism, Colonial North America, and the Young United States. Hg. Hans-J\u00fcrgen Grabbe (2008) <\/li><li>J\u00fcrgen Jahnke \u00fcber Korn\u00e9l Magvas: F\u00fcr Freimaurerloge und h\u00e4uslichen Kreis. Johann Gottlieb Naumann und das Dresdner Liedschaffen im 18. Jahrhundert. 2 Bde. (2008) <\/li><li>Cornelia Ilbrig \u00fcber &#8220;&#8230; ewig in diesem Himmel die H\u00f6lle leiden&#8221;. Anton Mathias Sprickmann und Heinrich Christian Boie. Briefwechsel 1775-1782. Hg. Jochen Grywatsch (2008) <\/li><li>Andr\u00e9 de Melo Ara\u00fajo \u00fcber Annette Meyer: Von der Wahrheit zur Wahrscheinlichkeit. Die Wissenschaft vom Menschen in der schottischen und deutschen Aufkl\u00e4rung (2008) <\/li><li>Rafael Arnold \u00fcber Moses Mendelssohn: Ausgew\u00e4hlte Werke. Studienausgabe. 2 Bde. Hg. Christoph Schulte, Andreas Kennecke, Grazyna Jurewicz. Bd. 1: Schriften zu Metaphysik und \u00c4sthetik (1755-1771). Bd. 2: Schriften zu Aufkl\u00e4rung und Judentum (1770-1786) (2009) <\/li><li>Gunilla Eschenbach \u00fcber Laure Gauthier: L&#8217;Op\u00e9ra \u00e0 Habbourg (1648-1728). Naissance d&#8217;un genre, essor d&#8217;une ville (2010) <\/li><li>Annett Volmer \u00fcber Joachim Rees: Die Kultur des Amateurs. Studien zu Leben und Werk von Anne Claude Philippe de Thubi\u00e8res, Comte de Caylus (1692-1765) (2007) <\/li><li>Hans-Peter Nowitzki \u00fcber Vernunft &#8211; Freiheit &#8211; Humanit\u00e4t. \u00dcber Johann Gottfried Herder und einige seiner Zeitgenossen. Festgabe f\u00fcr G\u00fcnter Arnold zum 65. Geburtstag. Hg. Claudia Taszus (2008) <\/li><li>Daniel Fulda \u00fcber Joachim B\u00f6ldicke: Versuch, die wahre Absicht des Nic. Machiavels zu entdecken. Mit Erl\u00e4uterungen und Materialien. Hg. Martin A. V\u00f6lker. Illustrationen: Franz Peters (2008) <\/li><li>Gisela Schl\u00fcter \u00fcber Harald Wentzlaff-Eggebert: Weimars Mann in Leipzig. Johann Georg Keil (1781-1857) und sein Anteil am kulturellen Leben der Epoche. Eine dokumentierte Rekonstruktion (2009) <\/li><li>Tanja von Hoorn \u00fcber Die Wissenschaft vom Menschen in G\u00f6ttingen um 1800. Wissenschaftliche Praktiken, institutionelle Geographie, europ\u00e4ische Netzwerke. Hg. Hans Erich B\u00f6deker, Philippe B\u00fcttgen, Michel Espagne (2008) Alexander Kraus \u00fcber AdrianoProsperi: Die Gabe der Seele. Geschichte eines Kindsmordes (2007) <\/li><li> Alexander Kraus \u00fcber AdrianoProsperi: Die Gabe der Seele. Geschichte eines Kindsmordes (2007) <\/li><\/ul>\n\n\n\n<p><strong>Sonstiges<\/strong><\/p>\n\n\n\n<p>Eingegangene B\u00fccher<\/p>\n\n\n\n<p><\/p>\n","protected":false},"excerpt":{"rendered":"<p>Heft2 (2010) Jahrgang34 Zusammengestellt von Wiebke R\u00f6ben de Alencar Xavier und Ulrike Zeuch Aus der Arbeit der DGEJ Zu diesem Heft (Carsten Zelle) Die Sachen der Aufkl\u00e4rung \u2013 Matters of Enlightenment \u2013 La cause et les choses des Lumi\u00e8res. Tagung der DGEJ, Halle\/Saale, 30. Sept. bis 3. Okt. 2010. Tagungsbericht (Kathrin Stauber, Johanna Riedlinger) Beitr\u00e4ge Wiebke R\u00f6ben de Alencar Xavier;<\/p>\n<p><a class=\"more-link\" href=\"https:\/\/dgej.hab.de\/index.php\/2020\/04\/22\/672\/\">Weiterlesen<\/a><\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":[],"categories":[1],"tags":[],"_links":{"self":[{"href":"https:\/\/dgej.hab.de\/index.php\/wp-json\/wp\/v2\/posts\/672"}],"collection":[{"href":"https:\/\/dgej.hab.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/dgej.hab.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/dgej.hab.de\/index.php\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/dgej.hab.de\/index.php\/wp-json\/wp\/v2\/comments?post=672"}],"version-history":[{"count":7,"href":"https:\/\/dgej.hab.de\/index.php\/wp-json\/wp\/v2\/posts\/672\/revisions"}],"predecessor-version":[{"id":1364,"href":"https:\/\/dgej.hab.de\/index.php\/wp-json\/wp\/v2\/posts\/672\/revisions\/1364"}],"wp:attachment":[{"href":"https:\/\/dgej.hab.de\/index.php\/wp-json\/wp\/v2\/media?parent=672"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/dgej.hab.de\/index.php\/wp-json\/wp\/v2\/categories?post=672"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/dgej.hab.de\/index.php\/wp-json\/wp\/v2\/tags?post=672"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}