natgillin/translations-raw huggingface dataset:
Kendskabet til kvindernes stilling i de indianske samfund i Amerika má baseres på forskellige informationskilder:
The only professional status which they were able to obtain on an equal footing with men was in the field of commerce, textiles or agriculture.
- skriftlige beretninger, billeder, skulpturer, etno-arkæologiske fund og tegninger på vævet stof er direkte vidnesbyrd om deres t i IstedeværeIse
In addition to this staple crop, they had every type of plant found on the continent and for which the earth was cultivated by men.
- den nuværende etno-antropologiske forskning
They also acted as "medical women" and tended to the sick.
- især af den sammenlignended ) - påviser indirekte gennem de nulevende indfødte kvinders erindringer om historien de træk, som i århundreder har været en del af deres kulturelle arv, samt de forandringer og i nogle tilfælde de tab, der er sket med ¡dent itetstab til følge
Furthermore, there is some evidence of the involvement of women in markets and in small and medium-sized commercial enterprises.
- de beskrivelser, der findes i de opdagelsesrejsendes og kolonisatorernes dagbøger og skildringer, indeholder alle de fordomme og som følge heraf forvanskninger af de forbløffende iagttagelser, som en europæer fra slutningen af det 15. eller fra det 16. og
Then as now, native women represented ninety percent of the vendors of herbs, medicinal plants, natural products, food, textiles and ceramics, while they remained largely excluded from political and military functions, from government and from social administration.
Columbus - som en del af det paradisiske landskab, man havde opdaget.
Nonetheless, certain similarities remain between the past and the present.
Columbus kun sjældent kvinderne, og det var først og fremmest de forskellige myter, der omgav dem, han kom ind pá.
Another important difference may be seen from an economic point of view: the native women of today are in an even more subaltern position than in pre-Hispanic times.
Columbus kom til øen Hispaniola - det nuværende Haiti og Den Dominikanske Republik - og i øens kvinder, der var usædvanlig dygtige til bueskydning, og som ikke bar nogen kvindelige prydelser, så han amazonerne (15. februar 1493). Også de "tamme" tainoer gjorde indtryk pá ham.
In fact, due to the influence of the Catholic Church, the opportunities for Aztec women in the world of work have been restricted and their activities are confined to the traditional domestic sphere.
Det var en indfødt befolkning opdelt i stammer, klaner og familier og med sin egen politiske og økonomiske struktur.
With the arrival on the scene of the "conquistadors", the entire social organization gradually disintegrated.
Familiens højeste myndighed var faderen, men den kvindelige linje var afgørende for nedstamningen.
As a result, many women were subsequently forced to serve, cook, clean, tend to and take care of the babies of the colonizers and had to relinquish all forms of independent activity.
Da Columbus ankom til Hispaniola, var Anacaona, en indfødt kvinde af tainoætten, øens mægtigste hersker, som regerede over Jaragua-området. Hun var høvding.
Even today, Amerindian women do not consider that it is indispensable to have some form of income, with the exception of widows or women who have been abandoned by their husbands.
Det var et samfund med kvindelig arvefølge til magten.
The few women who work for a salary are mainly teachers.
Kvinderne var imidlertid udelukket fra de vigtigste riter og fra væbnede aktioner.
All the documents which could have demonstrated the possible conservatism of Aztec women have been lost.
Det var kvindernes opgave at dyrke markerne og forarbejde yucca til kassava, ved hjælp af hvilket man lavede en slags brød.
In today's world, the descendants of this ethnic group are showing an interest in innovation and in new technologies.
De tog sig også af vandforsyningen, bedrev håndværk som vævning, fremstilling af keramik og kurvefletning samt tilberedte fødevarer.
Similarly, as regards the adaptability of indigenous populations, there are no documents which allow us to draw any conclusions in this respect.
Selv om det ikke altid gav sig udslag i forskelsbehandling, er der ingen tvivl om, at kvinderne spillede en underordnet rolle I tainoernes samfund, og de fik aldrig ledende funktioner inden for religion, politik eller i samfundslivet på nogle få undtagelser nær, som f.eks. Anacaona.
Nowadays, the professional careers open to modern Amerindian women are chiefly those of school-mistress, nurse, pharmacist or doctor - roles which are part of their historical-cultural heritage.
Da Anacaonas bror døde, kom hun til magten. Det var hende, der modtog
The place of the married woman in society is mainly that of the mother.
Anacaonas minde er endnu levende i den dominikanske befolkning, der har tilegnet hende digte, bøger og sange.
Indeed, this role still has great importance and the most widespread means of achieving social advancement is in fact marriage.
En statue, som for nylig er restaureret, viser hende nøgen ved foden af den sokkel, hvor Columbus' skulptur er placeret, og hvor hun er ved at skrive hans navn. Statue og skulptur har en iøjnefaldende placering på Santo Domingos største plads med Amerikas første katedral i baggrunden.
Although the attitude of society as a whole to women at work is not outright contempt, a hard-working and successful woman who is involved in a profession which is not part of the conventional sexist system, is generally described as being manly.
I den aztekiske civilisation spillede kvinderne
Settling down in the New World
- selv om de altid var underkastet mændene - en betydelig rolle inden for religion, landbrug, kunst og håndværk.
For more than a quarter of a century, the island of Hispaniola, where the first capital of the New World was created, was the bridge towards the new territories of America.
Pá sidstnævnte område stod kvinderne for hele bomuldsproduktionen og tøjfremstillingen lige fra indsamlingen af fibrene til farvningen, vævningen og broderingen.
It was on this island that the flourishing of feminine artistic and literary talent took place before it gained a foothold anywhere else.
Chimalma, en præstinde, der ledte aztekernes stamme, mens de vandrede omkring, inden de ankom til Mexico-dalen.
Indeed, a number of linguists have stressed the importance of women, particularly of Andalusian women, in the spread of Castilian to the American continent.
Her kom de i kontakt med den toltekiske stamme, et samfund med avanceret kunst, hvis kultur de overtog.
It is to women that one may, for example, attribute the present-day predominance of a considerable number of typically Andalusian features of the Spanish language as spoken in many countries2.
De toltekiske kvinder spillede en betydningsfuld rolle, og nogle
The whole question of oral communication, through which the role of women has now been lost, is difficult to retrace.
- som dronningerne af Tula - havde haft regeringsmagten.
The house became the centre of culture in two ways.
Tol tekerne var først og fremmest agerbrugere, og de tillagde derfor jorden stor betydning, ligesom de forbandt kvinden med vigtige naturelementer som månen, regnen osv. Under tilegnelsen af toltekernes kultur tilpassede aztekerne mange kvindelige guder til deres egne behov. De mest tilbedte var månegudinden
Firstly, Spanish women in their homes imparted Christian ideas to the Indians who worked as servants, while the native women taught Spanish women to cook and eat maize, potatoes, yucca, tomatoes and chocolate.
Selv om de spillede en sekundær rolle, kunne kvinderne dog f.eks. være præstinder.
It was a place where women could take advantage of solitude to study and write.
Nogle besluttede at blive det, indtil de blev gift, andre blev i templet, indtil de døde.
For centuries, Africa provided an immense reserve of this manpower.
De unge kvinder fik uddannelse, hvilket er usædvanligt set på baggrund af kvindernes uddannelsesniveau i det 15. århundredes Europa.
Within the process of slavery (XV-XIX centuries), there were few controls and a great deal of clandestine trade in slaves, with the result that it is impossible to obtain precise information concerning the different races which emigrated and, more especially, on the exact number of men and women who were deported to America.
Som de europæiske kvinder vævede, syede og broderede de aztekiske kvinder tøj, herunder til ceremon ierne.
In order to regulate this slavery, the Código Negro was issued in Spain in the first half of the XVI century.
Da aztekerne tilegnede sig toltekernes kultur og blev fastboende, fik de kendskab til landbrug, selv om de forblev et krigersamfund.
The number of African women in slavery soon equalled and even exceeded the number of men.
Kvinderne havde derfor ingen mulighed for en karriere svarende til mændenes.
In addition, sexual intercourse was favoured to the point where, in 1527, it was established that black men and women could marry one another.
De eneste erhverv, de kunne bedrive på lige fod med mændene, var handel, vævning og landbrug.
As for native women, there was a certain tolerance, although this attitude was not entirely approved by the crown, and as early as 1514, mixed marriages were authorized with this aim in view.
Det var navnlig kvinderne, der skrællede og kogte majskolberne. Selve planten var hellig for alle de amerikanske indianersamfund.
Nonetheless, such marriages remained limited to a few exceptions.
Foruden denne deres vigtigste afgrøde havde de alle andre arter af kontinentets planter, og det var mændene, som dyrkede disse.
Indeed, in Santo Domingo, parents give their children the following advice: "no te cases con negra o negro, pues atrasas la raza" (don't marry a black person or you will
Kvinderne kendte nøje alle planter og lægeurter, med hvilke de - som det endnu i dag kan ses - tilberedte afkog og medicin samt hjalp og behandlede de syge.
Octavio Paz, the great Mexican writer and poet, a Nobel prize-winner for literature, was one of the best interpreters of her life.
De handlede også på markederne.
In the XVII century, during the reign of the viceroy of Mexico, a young girl called Juana Inés was possessed by a great desire to read.
Dengang - som nu - stod de indfødte kvinder for 90% af salget af urter, lægeplanter, landbrugsprodukter, fødevarer, tøj og keramik, men de var for en stor dels vedkommende udelukket fra politiske og militære hverv, fra styrende og kontrollerende funktioner.
She began to read at the age of three. Later on, driven by this same desire and having discovered that women were not allowed to devote themselves to studies, she decided to enter a convent.
På disse områder havde de kun kontakt til verden gennem manden.
There, she read countless books on science, history and poetry and meditated for long hours.
Vore dages indfødte kvinder har forbedret deres situation ved hjælp af undervisningssystemet og via medierne.
Finally, this autodidact began to write poetry.
Dog er der en vis lighed mellem fortid og nutid, som er værd at bemærke.
She was very successful, and she is considered today as one of the greatest writers of the Baroque period.
Kvinderne stod og står stadig uden for aktiviteter som f.eks. politik og militær.
Juana Inés was probably the first woman in America to write that all human beings have the same entitlement to education.
Anden undtagelse er undervisningssystemet, hvor man støder pá dem fra de højeste samfundslag.
Throughout her life, this woman struggled against ignorance. She was a friend of the viceroy of Mexico, of poets and of thinkers.
På det økonomiske område indtager de indfødte kvinder i dag en endnu mere underordnet stilling, end de gjorde før spaniernes ankomst.
She wrote thousands of verses, theatre plays, poems, including works in honour of the viceroys.
På grund af den katolske kirkes indflydelse er de aztekiske kvinders mulighed for at udøve erhvervsarbejde nemlig begrænset, og deres virksomhed kvæles fortsat af de traditionelle hjemlige sysler.
However, she eventually gave in to the pressure of her confessor and the mother superior of the convent and she stopped writing.
Med conquistadorernes ankomst falder hele samfundsstrukturen lidt efter lidt fra hinanden.
By order of Cortéz, the conquistador, Mexico was called New Spain throughout the XVI, XVII and XVIII centuries.
De má sá opgive enhver selvstændig virksomhed.
It was in effect like another Spain and, at the same time, it was made up of a very special community.
De eneste aztekiske kvinder, der var økonomisk uafhængige, var væverskerne, der somme tider tjente betydelige beløb.
It was in this community that a miracle took place.
Dokumentation for, at de aztekiske kvinder skulle have været konservative, findes ikke længere.
The religious vows taken by the young Mexican girl would appear to have been a marriage of convenience.
I dag er deres efterkommere interesseret i fornyelse og i ny teknologi. Konklusioner med hensyn til de indfødtes tilpasningsevne kan der heller ikke drages.
She led a triple life at the convent.
De sydamerikanske kvinder er i dag mere eller mindre fuldstændigt tilpasset samfundets krav og de traditionelle kulturelle forbilleder.
She had a good instinct for theology. "Don't look, eat", was the order she gave in a poem addressed to a saint to whom the Christ appeared in the host during mass.
Dette gælder først og fremmest de ældste, mens de nye generationer søger at befri sig fra disse prototyper.
It is in this state of solitude that she also composed the Sogno, an extraordinary philosophical poem which was certainly not a commissioned work.
I dag har de sydamerikanske kvinder adgang til fag som lærerinde, sygeplejerske, apoteker og læge, roller, som kan ses i forlængelse af deres historisk kulturelle arv.
In actual fact, this balance was rather fragile.
De gifte kvinder tildeles først og fremmest moderrollen, og de har stadig stor betydning.
In order to nourish her intellectual life, Sister Juana was dependent on the outside world, which included society people and indiscrete tongues.
Den almindeligste mulighed for social opstigning er ægteskabet.
At the end of her life, there was a strange paradox.
Samfundets holdning til kvindernes erhvervsvirksomhed er ikke direkte foragt, men om en modig kvinde, der har heldet med sig, og som arbejder inden for et fag, der falder uden for det normale kønsrollemønster, siges det, at hun er maskul in.
A noble vicereine - the Marquess of la Laguna - who had just returned to Spain, had published several volumes of her religious and profane verses.
Leonor de Ovando og Elvira de Mendoza kan nævnes blandt de mest kendte prosaforfattere og digtere i det 16. århundredes Amerika.
Sister Juana defended her actions in the superb "Answer to Sister Filotea", where she justifies her own personal case and argues methodically in favour of granting women access to studies.
Uden kvinderne ville alle de institutioner i Amerika, som mændene ledede og organiserede, ikke have udviklet sig, og det castilianske og det portugisiske sprog ville ikke have været så udbredt, som det er i dag.
In 1693 or 1694, therefore, she stopped writing, closed her parlour and sold the library to help the poor and led a genuine convent life.
Nogle sprogforskere har således fremhævet kvindernes rolle - og især andalusiske kvinders rolle - i udbredelsen af castiliansk i Amerika.
She died in 1695 during an epidemic after having cared for other nuns.
Det skyldes dem, at der for øjeblikket kan konstateres en stor andalusisk påvirkning i det spansk, der tales i mange lande(2).
This conversion has not been explained either by Juana herself or by her contemporaries, and it has led to protracted polemics.
Det er imidlertid vanskeligt at rekonstruere, hvilken rolle kvinderne har spillet i denne forbindelse.
Many authors, especially Octavio Paz, have interpreted this conversion as the result of the pressure of ecclesiastical authority which was represented at the time by very austere personalities, including the archbishop and a well-known Jesuit3.
Hjemmet bliver centrum for kulturen pá to måder.
She goes on to put forward a triple defence of her behaviour.
Her underviste de spanske kvinder de indfødte, der arbejdede som tyende, i den kristne lære, mens de indfødte kvinder lærte spanierne at tilberede og spise majs, kartofler, yucca, tomater og chokolade.
"You rebuke me for the profane verses which I write, and especially for my cooperation in the triumphal arch which greeted the viceroy in 1680, but I only gave in to this at the tenacious insistence of the archbishop, of the "cabildo pleno" of the cathedral and of the mother prioress.
Mændene lærte at bruge tobak.
She uses this second theme as a transition to the second reproach: her worldliness.
Alle disse ting, som oprindeligt hørte hjemme i den nye verden, blev snart noget, man uigenkaldeligt vænnede sig til I den gamle.
If I have become the friend of the vicereine, it is because the mother prioress obliged me to be present the day when the viceroy and vicereine came to visit.
Der var ikke megen kontrol med slavehandelen (15.-19. århundrede), og megen handel fandt sted
Sister Juana refuses her former confessor the right to supervise her conduct, stating four times that she does not depend on him.
"Código Negro" i første halvdel af det 16. århundrede for at regulere tilgangen af slaver.
Octavio Paz was able to say that, while reading the new text, one had the impression that one was reading an extract from the Respuesta.
Antallet af afrikanske kvindelige slaver overtager hurtigt antallet af mandlige.
What differentiates the two texts is, firstly, the objective and, secondly, the type of composition.
Forhold til de indfødte kvinder blev ikke ligefrem anbefalet af kongemagten, men der udvistes en vis tolerance, og allerede fra 1514 godkendtes blandede ægteskaber.
She recognizes all his merits but declares that these merits do not confer on him any power, and she proves that this function is not indispensable.
Sådanne forhold forblev imidlertid fortsat undtagelser.
She rebukes him for wishing to forbid others to do what he allows himself to do, that is, to enter the world of letters and to frequent the powerful of this world.
Endnu i dag betragtes ægteskab med mere mørk lødede kvinder som stridende mod sund fornuft, og i Santo Domingo formaner forældre deres børn således: "Gift dig ikke med en neger; det er et tilbageskridt for din race".
Finally, she has the audacity to try to teach him how to carry out his mission and to say that he too is difficult to put up with ("infinitas ocasiones suyas me repugnan sumamente ... pero no por eso les condeno").
Den på én gang interessante og stadig aktuelle beretning om den dristighed, der blev lagt for dagen af mestizen Juana Inés, har sat fantasien i sving hos mange.
The incredible story of Catalina de Erauso, written by herself, is one of the most touching pieces of writing in the chronicles of America.
Bedst er den blevet tolket af den store mexicanske forfatter og digter, nobelpristageren Octavio Paz.
To do this, however, she was obliged to live under a disguise for twenty years.
I det 17. århundrede havde i vicekongedømmet
Living in cruel times and in an ungenerous society, Catalina affirmed her own independence and was consumed by a contradiction.
Mexico en lille pige ved navn Juana Inés meget stor lyst til at læse.
The life of this woman who is known in the Indies and in all of Europe as the "standard-bearer nun" is quite extraordinary.
Da hun var tre år, begyndte hun at gøre det på egen hånd.
She was a source of scandal and, at the same time, of great interest.
Da hun senere opdagede, at en kvinde ikke havde lov at studere, besluttede hun at gå i kloster.
She wrote her memoirs, probably in Seville in 1625, in order to obtain a "commendatory pension of 500 pesos to exploit land" which would allow her to return to the Indies, to Mexico, under the name of Antonio de Erauso, where she was to die in 1650.
Dér læste hun mange bøger om videnskab, historie og poesi og gjorde sig længe forskellige overvejelser, og nu begyndte denne selvlærte kvinde at skrive digte.
Strange to relate, Pope Urban VIII himself granted permission for her to continue to live in the guise of a man.
Hun havde stor succes, og endnu i dag betragtes hun som én af barokkens bedste skabende kunstnere.
The "Inquiry into the merits and services of Lady Catalina de Erauso" can still be read to this day in the Archives of the Indies, where there are a dozen documents attesting to the veracity of her story.
Hendes skriftefader truede hende med udstødelse fra klostret, hvis hun blev ved.
Catalina, like many girls of her age, had been forced to enter a convent.
Hele sit liv kæmpede denne kvinde med uvidenheden.
However, unlike these girls, Catalina ran away:
Men til slut gav hun efter for pressionen fra sin skriftefader og klostrets priorinde og holdt op med at skrive.
In 1589,1 was confined to the nearby convent of San Sebastian el Antiguo, which was run by Dominican nuns with my Aunt doña Ursula (...), the prioress of the monastery, in which I was educated until the age of fifteen, when I decided on the course of my future.
Efter conqui stadoren Cortez' ønske kaldtes Mexico Nueva España i det 16., 17. og
During my year as a novice, towards the end, I had an fight with a nun who had taken her vows (...) she was well-built and I was gaunt: she beat me and I was mortally offended4.
Det var faktisk et nyt Spanien og samtidig et samfund for sig.
She opened the door of the convent and closed it behind her.
Den unge mexicanerkvindes trosbekendelse virker lidt i retning af et
A disguise is the acquisition of the clothes of some other person.
"Mexicos tiende muse", en lokal æresbevisning, der gav hende en slags særstilling, men som gjorde, at alle mente at have ret til at bestille vers hos hende om "verdslige" eller religiøse emner. Hendes "celle" er et helt bibliotek.
After many vicissitudes, she returned to San Sebastian and, from there, reached the Port of Pasajes, "hardly one league away", where she met a captain leaving with his ship for Seville:
Hendes inderste ønske var at studere, især religiøse skrifter.
I asked him to take me on board and I offered him forty reals.
Hun havde sans for teologi. "Se ikke, men spis", beordrede hun i et digt en helgen til, som
I boarded the ship and we weighed anchor.
I sin ensomhed skrev hun også
It was the year 1603.
"Il Sogno", et usædvanligt filosofisk digt, der sikkert ikke har været et best i 11 arbejde.
We can imagine life in the Americas through the description of Catalina:
España, men kort tid efter underskriver biskoppen et brev fra "Søster Fi lotea", hvori han giver udtryk for sin beundring.
After living in all the main cities in the Indies - from Cartagena to La Paz - and having been through all kinds of adventures, she reached Guamanga, Peru, where she was attacked and arrested after a fight.
I brevet opfordrer han hende dog til at give afkald pá al verdslig litteratur (1690).
She revealed everything to the bishop who came to her cell to offer comfort and to talk to her:
1694 holder hun så op med at skrive, lukker sit
"This is the truth: I am a woman (...).
Hun dør i 1695 under en epidemi efter at have plejet sine syge søstre. Der findes ingen forklaring på dette skift, hverken fra hende selv eller hendes samtidige, og det har givet anledning til en langvarig polemik.
I have wandered here and there, I have been on and off ships, I have bought and sold, I have killed, fought and kicked, and I have struck terror into many hearts before finding myself at the feet of Your Worship".
Mange forfattere - først og fremmest Octavio Paz - ser heri resultatet af pressionen fra de kirkelige myndigheders side, der dengang repræsenteredes af meget strenge personer, bl.a. ærkebispen og en meget fremtrædende jesuit(3).
He was a kind and holy man; throughout this conversation, that is, until around one o'clock, he remained breathless, without opening his mouth, without moving an eyelid, all the while listening to me and, when I had finished, he still remained speechless and cried tears of sorrow.