ABSTRACT
The discussion in this article is based on the conviction that translating black textualities in their various formats requires attention to the specificities of the contexts to be translated. In this sense, in order not to reproduce the violence of erasure to which this population has been exposed, the translation of these writings must be carried out in such a way as to seek strategies that do not erase the culture reflected in the source text, leading therefore to the elaboration of ethical translations. By analyzing the work of Oyèronkẹ́ Oyěwùmí (1997)OYĚWÙMÍ, Oyèronkẹ́. (1997). The invention of women: making an African sense of western gender discourses. Editora: University of Minnessota. and resorting to readings in the field of translation studies and race studies, we seek to highlight the need for researches and readings about race prior to the actual translation activity, as part of the training of future translators. In Brazil, the invisibilization of the black population, the small number of black translators, racism and the colonization of thought must be overcome so that the mediation performed by translation may reinforce the voice of the second texts, denomination given by Mbembe (2014) to writings that oppose the western version of the black (“first texts”). We hope, therefore, to contribute to the debate on the important and active role translators of black textualities have: they must make sure that their work does not suppress the strength of black culture and intellectuality. By doing so, they avoid perpetuating what Carneiro called “epistemicide” (CARNEIRO, 2011CARNEIRO, Sueli. (2011). Racismo, Sexismo e desigualdade no Brasil. São Paulo: Selo Negro.).
Keywords:
Ethical Translation; Black Textualities; Race; Translation Studies; Intersectionality