In onze moderne tijd wordt aan het goed functioneren van infrastructuur grote aandacht besteed. In het hier gepresenteerde onderzoek heb ik getracht aan te tonen dat ook in de Grieks-Romeinse... Show moreIn onze moderne tijd wordt aan het goed functioneren van infrastructuur grote aandacht besteed. In het hier gepresenteerde onderzoek heb ik getracht aan te tonen dat ook in de Grieks-Romeinse wereld de doorstroming als een cruciaal punt werd beschouwd. Niet alleen de infrastructuur zelf, ook datgene wat via de infrastructuur wordt getransporteerd moet aan hoge kwaliteitseisen voldoen om de (Grieks-Romeinse) stad leefbaar te houden. Evenals tegenwoordig werd ook in de Grieks-Romeinse wereld het functioneren van een stad of gebied soms vergeleken met een menselijk lichaam. In beide gevallen is sprake van voedsel- en drinkwatervoorziening, uitscheiding van afvalproducten en een interne infrastructuur die de producten naar en van hun plaats moet brengen en als zodanig de stad c.q. het lichaam in stand moet houden. Wanneer de infrastructuur echter niet meer kan functioneren __ te weinig capaciteit, een onderbreking of een verkeerde inhoud __ komt de doorstroming in gevaar en lopen lichaam en stad de kans ziek te worden met uiteindelijk de dood als gevolg. De infrastructuur m__t in bedrijf zijn en blijven. Stadsbesturen zagen in dat iedereen baat had bij een goed functionerende stad en troffen voorzieningen om de leefbaarheid van een stad te optimaliseren. Show less
This is the first study that connects Septuagint research, mainly the domain of theologians, to insights from Translation Studies. Of the different approaches in TS I consider especially historical... Show moreThis is the first study that connects Septuagint research, mainly the domain of theologians, to insights from Translation Studies. Of the different approaches in TS I consider especially historical TS and the linguistic (or early) TS relevant for the study of the Septuagint. From a survey of views of language and translation in Antiquity it appears that the same differences of opinion existed among Greeks, Romans, Jews and Egyptians. The 'frontlines' between views of language and translation by no means coincided with religious borders. That there would exist 'a Jewish view of translation' prescribing literalness, as is commonly believed, is evidently mistaken. This myth in fact harks back to the anti-Jewish propaganda by the church father Jerome (Hieronymus). Many 'modern' insights in language and translation were common knowledge in Antiquity, albeit less systematic and in a different terminological garb. The chapters 4-6 consist of an analysis of the transformations (or 'shifts', changes in form or content that necessarily or intentionally occur in the process of translation). I analyzed the LXX translations of Genesis 2, Isaiah 1 and Proverbs 6. Before ascribing 'deviations' to the translator's ideology or to a different Hebrew Vorlage, one should of course first exclude the possibility that the deviation arose from translational factors. Every transformation has a cause, and by categorizing the rationales behind the transformations we can trace the translational hierarchy that guided the translator(s), consciously or unconsciously. The conclusions show that both Septuagint Studies and Translation Studies greatly profit from this cross-fertilization. Show less
Il y a un demi-siècle, le chercheur sénégalais Cheikh Anta Diop posait la question de la négritude de l'Égypte et de l'antériorité des civilisations nègres. Aujourd'hui, c'est de l'Amérique du... Show moreIl y a un demi-siècle, le chercheur sénégalais Cheikh Anta Diop posait la question de la négritude de l'Égypte et de l'antériorité des civilisations nègres. Aujourd'hui, c'est de l'Amérique du Nord que nous viennent les échos d'une telle contestation de l'histoire écrite par les Blancs. La réécriture du passé des Africains, vu à la lumière de l'Égypte pharaonique, suscite une relecture du passé européen. Les humanités gréco-latines se voient opposer des humanités négro-égyptiennes. Toute l'historiographie savante est donc soupçonnée d'un complot planétaire contre les peuples noirs, dont elle aurait dérobé l'héritage culturel pour mieux les asservir. Cette science dite eurocentriste est donc défiée par une histoire afrocentriste du monde. L'objet de cet ouvrage est de mieux connaître l'argumentation de ce courant, d'en discuter les sources et les méthodes, d'en comprendre les motivations et d'en analyser les réseaux. Les auteurs viennent de tous horizons et de plusieurs disciplines (histoire, égyptologie, linguistique, anthropologie, philosophie, sciences politiques). Les contributions sont regroupées en quatre parties: 1. Un nouvel africanisme? (contributions de: François-Xavier Fauvelle-Aymar, Paul Cartledge, Clarence Walker, Henry Tourneux, Agnès Lainé); 2. Au commencement était l'Égypte (Wim van Binsbergen, Béatrix Midant-Reynes, Pascal Vernus, Marc Étienne); 3. Projections dans le passé (Bernard Ortiz de Montellano, Jean-Pierre Chrétien, Stephen Howe); 4. Réseaux et métamorphoses (Vittorio Morabito, Pino Schirripa, Christine Douxami, Stella Vincenot, Lydia Samarbakhsh-Liberge). Show less
In 1987 and 1991 Martin Bernal published two volumes on the Afroasiatic roots of classical civilization. His theory that ancient Greek culture derived from Egypt and Phoenicia opened a discussion... Show moreIn 1987 and 1991 Martin Bernal published two volumes on the Afroasiatic roots of classical civilization. His theory that ancient Greek culture derived from Egypt and Phoenicia opened a discussion known as the debate on 'Black Athena'. This article sorts out whatever lasting contribution Bernal has made to classical archaeology. In 'Black Athena' Bernal described how one particular view of ancient Greek history has served Eurocentric interests. But his own alternative serves other ideological interests, viz. the rapprochement to Afrocentrism. According to Bernal, the name of the Greek goddess Athena derived from the ancient Egyptian Ht Nt, "temple of Neith". Even though Bernal's etymology has been effectively refuted on the grounds of historical linguistics, the iconographic and semantic details which Bernal adduces make it quite conceivable that the link between Athena and Neith was more than superficial. The present author suggests, however, that Neith and Athena both derive from a common prototype which, throughout the ancient eastern Mediterranean, has produced Great Goddesses with connotations of underworld, death, violence and rebirth. Such a view - although inspired by Bernal - effectively explodes the Black Athena thesis, since it dissolves the very contradiction between Indo-European and Afroasiatic as the source of Aegean civilization, and draws on a common substratum which cannot readily be relegated to an African provenance. In conclusion, the present author advocates continued research in the spirit of Martin Bernal, with vastly increased personal, disciplinary, financial and temporal resources. (A shorter French version of this article is published in: Afrocentrismes : l'histoire des Africains entre Égypte et Amérique / sous la dir. de François-Xavier Fauvelle-Aymar, Jean-Pierre Chrétien et Claude-Hélène Perrot. - Paris : Karthala, 2000, p. 127-150.) Show less
On June 28, 1996, a conference was held at the African Studies Centre, Leiden, on controversies originating from Martin Bernal's study 'Black Athena: the Afro-Asiatic roots of classical... Show moreOn June 28, 1996, a conference was held at the African Studies Centre, Leiden, on controversies originating from Martin Bernal's study 'Black Athena: the Afro-Asiatic roots of classical civilization' (1987, 1991). Papers were presented by Wim van Binsbergen, Martin Bernal, Jan Best, Arno Egberts, and Josine H. Blok. The present publication is an edited versions of Wim van Binsbergen's paper. Show less
On June 28, 1996, a conference was held at the African Studies Centre, Leiden, on controversies originating from Martin Bernal's study 'Black Athena: the Afro-Asiatic roots of classical... Show moreOn June 28, 1996, a conference was held at the African Studies Centre, Leiden, on controversies originating from Martin Bernal's study 'Black Athena: the Afro-Asiatic roots of classical civilization' (1987, 1991). Papers were presented by Wim van Binsbergen, Martin Bernal, Jan Best, Arno Egberts, and Josine H. Blok. The present publication contains edited versions of these papers, as well as responses by Martin Bernal Show less
Martin Bernal's 'Black Athena' has evoked three kinds of reaction: scholarly evaluation of the historical evidence for Bernal's claims, both of Ancient Europe's indebtedness to West Asia and... Show moreMartin Bernal's 'Black Athena' has evoked three kinds of reaction: scholarly evaluation of the historical evidence for Bernal's claims, both of Ancient Europe's indebtedness to West Asia and Northeast Africa, and of the construction in recent centuries of the Greek miracle as a Eurocentric, racialist myth; appropriation of the Bernal thesis by African-American and African intellectuals in the process of identity construction and in the politics of global knowledge production as a counterforce to Eurocentrism and scholarly racism; and critical scholarly extrapolation of the Bernal thesis with regard to African material beyond ancient Egypt. Arguing that origin is not to be equated with subsequent local transformation and performance in maturity, the present author posits that a different mode of thinking about cultural dynamics and interdependence is required. Two case studies tracing the geographical distribution and probable diffusion of geomantic divination and mancala board games since the 16th century, suggest that it is a typical pattern of African cultural history to see active early participation in global cultural flows, followed by subsequent 'cultural involution' and the loss of virtually all trace of an earlier intercontinental exchange. The unit of analysis is civilizations; 'Africa', the continent, is not a viable unit of analysis in this connection. Notes, ref., sum. in French (p. 100) Show less
