natgillin/translations-raw huggingface dataset:
Det følgende år bliver Nicolás de Ovando udnævnt til guvernør i stedet for Bobadilla, som anklagedes for uretfærdigt at have lagt Columbus og hans familiemedlemmer i lænker.
Although the Moniz Perestrello had in fact their connections at court and could boast of having friends in high places, they had suffered several serious financial disasters and the mother, who was now a widow, felt apprehensive at the thought of having to provide a dowry for her daughter.
Han forlader Spanien ledsaget af 2 500 personer, hvoraf ca. 70 er kvinder; for det meste hustruer, som følger deres mænd.
She therefore happily accepted the request to offer Filipa as a husband for Columbus.
Ved første øjekast forekommer det at være fá, men på listen over passagerer til Amerika rejste kvinderne ofte registreret som værende i følge med mændene på grund af udgiften til udstedelsen af t i I lade Isen.
The great oceanic library of the illustrious Portuguese family would have constituted a substantial dowry for this girl whose father was a poor, unknown, foreign and probably Jewish weaver, and who could expect no better than this.
Det er således først, da Diego Columbus, søn af den portugisiske adelskvinde
Apart from her Italian ancestry on her father's side, Filipa had nothing in common with Columbus - whose father plied a trade which was considered the apanage of marginalized sectors of society.
Filipa Moniz Perestrello og Columbus ledsaget af Maria de Toledo ankommer til
Filipa's family could in fact trace their origins on her father's side back to one of the first consuls appointed by Rome to the new colony of Piacenza on the banks of Po.
Santo Domingo og bliver guvernør for øen, at vi finder et stort antal fornemme ugifte kvinder, hvoraf nogle indgik ægteskab i Amerika.
During the Middle Ages, the Pallastrelli family were the well-known powerful feudal lords of Piacenza and the owners of rich property on the banks of the largest of the Italian rivers.
Et bevis på deres tilstedeværelse er navnet pá den smukkeste og ældste gade i Santo Domingo: La
It was in 1385 that Filippo Pallastrelli and Caterina Visconti emigrated to Portugal.
Columbus' berømte og pålidelige historieskriver. Om ciguaypoerne, en stamme,
Furthermore, thanks to the new status he had acquired through his marriage, Columbus participated more and more often in Portuguese expeditions to Africa.
"De havde alle meget langt hár ligesom vore kvinder i Cast i I ien; han fortalte (Columbus) om en ø, der hed Mat¡nino (Martinique), hvor der var meget guld, og som udelukkende var beboet af kvinder ...(4)"
In fact, his contacts with the court and with the sea became closer with every passing day until it reached the point where he neglected his wife Filipa who was now at death's door with tuberculosis.
"De siger, at der er en uendelig mængde guld der, og (...) at kvinderne på det sted har halskæder, der hænger fra hovedet langt ned ad ryggen(5) . "
Filipa, to whom we may attribute the genesis of the great voyage, because she challenged him to become a discoverer of uncharted lands like his father before him and because she gave him the patrimony of her family and a son, Diego.
Filipa Moniz Perestrello og kvinderne i Portugal i 2. halvdel af det 15. århundrede
However, Filipa is never mentioned in the writings of Columbus and rarely features in the countless biographies of the Admiral.
Dette kloster var oprindelig oprettet som et tilflugtssted for hustruer og døtre til de riddere, der drog udenlands for at bekæmpe de "vantro".
She is not even depicted at his side in the statues which, in Portugal and even in Madeira, commemorate the start of this memorable adventure.
Filipa tilhørte en yderst betydningsfuld fami le.
They were also accompanied on this voyage by white Christian female slaves.
Desuden betragtedes den dokumentsamling om søfart, som Fi I¡pas far havde pá øen Porto
These were the moriscas, women of Moslem origin who had been converted during the reconquering and taken into slavery and who were to be taken on board to serve the conquistadors.
Santo i Madeira-øgruppen, og som han selv havde grundlagt som det største oceanografiske bibliotek, der fandtes, efter observatoriet i Sagres, en helligdom for søfarere oprettet af Henrik Søfareren.
At the time of the most intensive emigration - between 1509 and 1538 - it may be said that around 10% of the departure authorizations registered by the General Archives of the Indies were granted to women, some of whom were single.
Det fortælles, at da Filipa blev opmærksom på den smukke Columbus, som altid var til stede i klostrets kapel, begyndte hun at gå til messe hver dag for at kunne se ham.
When Isabel became Queen of fifteenth century Spain, it was a territory divided into small Christian kingdoms which were often at war.
Og om natten ventede hun på ham i klostergården.
Castile was only one of these kingdoms.
Disse hemmelige møder blev bemærket, og Fi I¡pas mor doña Isabel Moniz, som tilhørte en af de ældste familier i Algarve med forbindelse til kongehusene i Portugal og Spanien, blev straks underrettet om dem.
Furthermore, the south of the country was occupied by the Moors who had invaded Spain a century before.
Selv om familien Moniz Perestrello havde adgang til hoffet og kunne rose sig af betydningsfulde forbindelser, havde de været ude for alvorlige økonomiske ulykker, og moderen, der nu var enke, var ængstelig ved tanken om at skulle give sin datter en medgift. Hun sagde derfor resolut ja til
El-Andaluz (which was to become Andalusia), was arguably the richest and most tolerant region in Islam: it represented a bridge, a privileged channel for the spread of knowledge of the arts and sciences to Europe.
Filipa var af italiensk afstamning på faderens side, men havde intet tilfælles med Columbus, hvis fars erhverv regnedes for fattigmandsarbejde.
Although Isabel's funds were very low when the war came to an end, she consented to Columbus' extravagant request, which the King and his courtiers regarded as bizarre and impossible.
Fi I¡pas famille kunne derimod på fædrene side føres tilbage til en af de første konsuler, som
It in fact took six years to secure royal approval and to find the two million (cuentos) of maravedí which were needed for the explorer's first voyage.
Rom tildelte den nye koloni Piacenza ved Po-flodens bredder. I middelalderen var familien Pal lastrei I i kendt som mægtige herskere og lensmænd i Piacenza, der havde rige besiddelser ved bredderne af den største italienske flod.
According to the legend, the "Serenissima" Queen sold her pleasures to get this money, but we in fact know that she obtained it thanks to a loan granted by several powerful bankers in Genoa and Tuscany who lived in Spain and, more especially, from Francesco Pinelli and Luis de Santángel, who were businessmen with connections in Genoa.
Og i 1385 udvandrede Filippo Pal lastrei I i og Catarina Visconti til Portugal.
If Isabel had had her way, Columbus would probably have been granted the authorization he had been promised and would not have been taken in chains in the autumn of 1500 from Santo Domingo to Seville.
Her blev de kendt som Visconti di Balmesão, og de ændrede lidt pá deres navn.
The King probably also did this to get the upper hand in the administration of the Indies which initially was to be under the rule of Isabel.
Historien om Amerikas opdagelse har længe været fremstillet som en historie om mænd, og som det ofte er tilfældet, er der ikke skrevet meget om kvindernes rolle, deres forskellige bidrag og medvirken. Det spanske kongepar giver fra og med den tredje rejse Columbus ordre til, at 30 spanske kvinder skal ledsage de
Even before the outset of the adventure which was to make her famous throughout the world as the sovereign of the New World, Isabel had demonstrated great skill in the administration of her government, creating laws to benefit the people, seeking to eliminate corruption and improving legislation.
Vi ser derfor ægtemænd bønfalde deres hustruer om tilladelse, fordi de uden den risikerede at komme i fængsel.
As a result, we have records of husbands pleading with their wives to be given authorization under threat of imprisonment.
Kvindernes reaktion pá det meget komplicerede spørgsmål om deres manglende adgang til litterære sysler og de hindringer, som lægges i vejen for deres ønske om viden og indflydelse på historien i Spanien, Portugal og Italien i det
If tobacco may be looked upon as the most uncivilized of habits, it can rightly be compared to disrespect (...) for women, which is the most abominable vice that can be.
"Hvad jeg finder mest nedslående er at være kvinde, da den sædvane er blevet lovfæstet, at det er sådanne forbudt at beskæftige sig med skr i bentν i rksomhed"(1).
Dear reader, I am in no doubt that you will wonder at the fact that a woman has had the audacity not only to write a book but to go as far as to print it.
Det er Maria de San José, der er priorinde i Sevilla i 1575, og som langt tilbage nedstammer fra hertugerne af Medinaceli, der anker over dette.
Indeed, this is where the purity of motives can be seen because, as long as writings have not been printed with letters of lead, they have no any real value.
Hun giver hermed udtryk for den "store udfordring", der efter hendes opfattelse ligger i at skrive.
The senses may in fact be deceived by these writings in the same way as our fallible visual perception may take to be solid gold what turns out in the heat of the fire to be but a piece of embellished bronze.
I det 16. århundredes Europa bliver kvindernes uddannelse et vigtigt debatemne, først og fremmest i den meget diskuterede "Querelle de femme", inden den bliver en historisk realitet.
I am, therefore, in no doubt that many will look upon my incredible audacity at publishing my scribbles as an act of folly.
Talrige kvinder får lært at læse og skrive, og mange af dem begynder at skrive.
After all, I am but a woman and, in the opinion of many fools, a woman is quite incapable of anything.
Louise Labbe opfordrer kvinderne til at skrive (1555), og Vittoria Colonna har allerede offentliggjort sine "Rim" i Parma (1538).
However, anyone else, that is, anyone who is at least a courtly spirit worthy of the name, will not disdain my daring endeavour as something eccentric and will not denounce it as madness.
Disse store kvindelige kær I ighedsdigtere fra 1500-tal let er vidnesbyrd om en europæisk kvindekultur blandt de privilegerede klasser i byerne. Under alle omstændigheder viser disse litterære sysler, at der ikke kan have været noget økonomisk formål med disse kvinders uddannelse.
Indeed, if this matter of which we men and women are formed is a mixture of earth and fire or a combination of angel and demon, and if there is no more nobility in this composition in men than in us women; indeed, if our blood is the same, if the faculties which we and they possess and our organs are potentially equal, if our soul is identical, because souls have no sex, how can they believe that they are intelligent and that we are incapable of intelligence?
Formålet med kvindernes uddannelse i det 16. àrhundrdede er først og fremmest at forberede dem pá ægteskabet og ansvaret i forbindelse med dette.
In my view, they have no other response to give than their cruelty or their tyranny, because they keep us locked up and refuse to give us tutors.
Det religiøse billede af moderen, som er stærkt optaget af sine børns uddannelse, går igen i
It can thus be seen that the real reason why women are not learned is not through any lack of aptitude but rather through a lack of application.
Skt. Anna-kulten leder tanken hen på en intim familiescene, hvor der læses med moderen i centrum.
Perhaps we would even prove to be more perspicacious than men, as we are more level-headed by nature and have a more ductile intellect, which is evident from the way in which women can give quick retorts and think up clever artifices.
Men som bekendt var kvindernes uddannelse begrænset og et pr ivat aniiggende.
After all, anything which is done with skill can be called intelligence, even if it is not virtuous.
Pá trods af de strenge k lausurbestemmeIser, der blev vedtaget på kirkemødet i
I say this not in defence of my ignorance, but rather to provide examples in support of my impertinence (...).
Trento, syntes klostrene i modreformationens Spanien at have bevaret en kulturel funktion som en slags undervisningsinstitutioner.
I feel I need not beseech your understanding in this respect because if the book is good, you will need no prompting to give it praise and, if it is bad, you will treat it with respect out of the courtesy due to any woman.
Hertil kom privatundervisningen i hjemmet. I de protestantiske lande gik man ind for et system med folkeskoler, hvor undervisningen var forskellig alt efter elevernes køn.
One cannot win with women: anyone who disrespects women is a fool because he needs them, while anyone who insults women is ungrateful because he shows a lack of respect for the hospitality which he was offered on the first day.
Kvinderne var udelukket fra undervisningsinstitutionerne, og der næredes mistillid til, hvad de sagde.
From the pragmatic viewpoint of literary communication, the writings of women encouraged private audiences, since female discourse could not be rendered "public".
Dette førte til, at de, da de ikke beherskede det sprog, der giver magt, dvs. latinen, forsvarede deres ret til uddannelse og t i I syvende og sidst besluttede at skrive pá deres nationale sprog.
Furthermore, female discourse could not take on the trappings of "power", that is, it could not represent authority.
Selv om nogle af dem havde kendskab til de klassiske sprog, havde de ikke de kvalifikationer, der gav dem adgang til lærestolene.
This may have prompted Teresa d'Avila to say that "women are better understood when they are talking together".
En spanier, Maria de Zayas, siger i forordet til sine "Novelle amorose e esemplari" fra 1637: "Lad dem blot give os bøger og huslærere, så bliver vi dygtige nok t i I at få de samme stillinger og lærestole som mændene, og måske er vi mere intelligente".
This was probably a rhetorical strategy designed to mask the transgression which she was thus committing by making female discourse public through a publication or a play.
Det 17. århundredes Sevilla har en meget forskelligartet samfundsstruktur.
The fact that a woman was able to become a writer was not a novelty in the first half of the XVI century, but the fame which she achieved as a playwright was indeed something new.
I denne by har kvinderne stor indflydelse i århundredets begyndelse.
It is probably for this reason that Ana Caro presents herself as a deviation from the norm.
Da det er tyndet ud i mændenes rækker, fordi de er udskrevet til militærtjeneste eller er sejlet til Amerika, overlader de det til deres hustruer at forvalte familiens aktiver, og ikke sá fá enker har set sig nødsaget til at drive familievirksomheden videre.
As a member of the cultivated and lettered privileged classes, she had the breeding of a lady and was often referred to as such.
For kvinderne fra middelstanden var det vanskeligt at finde en ægtemand. De adelsfrøkener, der ikke havde meget medgift, måtte gå i kloster i stedet for at blive gift.
On the other hand, it is surprising that a woman could write for the theatre in return for payment and that she in fact claimed this payment for her work.
De socialt dårligst stillede gik i andres tjeneste eller arbejdede som selvstændige.
This could be looked upon as something bizarre and unconventional in the courtly ethos of the times.
Ofte var de ladt i stikken af ægtemænd, som var taget til Amerika. Det vides ikke, hvor mange kvinder der kunne læse, selv om en del handelsfolks hustruer kunne, og kvinderne kunne heller ikke altid skrive. De kvinder i
The historical uniqueness of Ana Caro transcends purely biographical considerations.
Hvis tobakkens last er den værste af alle vaner, kan den med rette sammenlignes med den mest afskyelige last, som tænkes kan, nemlig ikke at værdsætte (...) kvinder.
In order to ascertain the position of women within Amerindian society, we must take into account several sources of information:
Talentets ægthed viser sig Jo først, når det skrevne bliver trykt med blybogstaver; indtil da har det ikke nogen reel værdi.
- hieroglyphics, paintings, sculptures, ethno-archaeological finds and drawings on textiles provide direct evidence of the presence of women;
Jeg vil gerne sige endnu en gang, at der nok er mange, der regner det for galskab, at Jeg udviser den dristighed at offentliggøre mine smørerier i betragtning af, at jeg er en kvinde, og at disse efter nogle naragtige personers mening er uduelige. Men andre, der i det mindste er gode til at smigre, vil ikke regne denne min dristighed for noget nyt og usædvanligt og vil ikke kritisere den som vanvittig.
- current ethno-anthropological research, especially comparative research1, provides a number of indirect links through the historical evidence provided by contemporary native women with features which have for centuries been attributes of their cultural heritage, as well as the transformation of these features and even, in some cases, the loss of these traits accompanied by a loss of identity;
Thi hvis det materiale, som såvel mænd som kvinder er sammensat af, er en blanding af ¡Id og mudder eller et sammensurium af ånder og dæmoner, og det ikke er ædlere hos mændene end hos os, hvis vi har det samme blod, og hvis evner og organer hos os og hos dem potentielt svarer til hinanden, og er vor ånd den samme, da ånder ikke har køn, hvorfor regner de sig så for kloge og går ud fra, at vi ikke kan være det?
- the descriptions in the diaries and chronicles of explorers and colonizers, written as they were by a European man at the end of the XV century or during the XVI or XVII centuries with the inevitable distortions resulting from his prejudices, provide little trace of those disparate populations living in the uncharted new lands and which included women.
På dette spørgsmål er der efter min mening ikke noget andet svar, end at det må være deres ugudelighed eller deres tyranni, eftersom de lukker os inde og ikke vil give os lærere; og den virkelige grund til, at kvinder ikke er lærde, er ikke manglende evner, men at de ikke får lov til at udfolde sig.
In fact, in the latter case, there is little mention of native women, who were considered generally, and by Columbus himself, as a part of the terrestrial paradise which had been discovered.
Hvis de, når de uddanner os, ikke lod os spilde tid med nålepuder og med at væve og brodere, men i stedet gav os bøger og huslærere, ville vi være egnede til et hvilket som helst fag, endog til en lærestol som mændene.
In his Lettere ai Reali di Spagna, the Admiral mentioned such women only rarely and gave more emphasis to the various myths which surrounded them.
Måske ville vi være mere skarpsindige, da vi har en køligere natur og en mere fleksibel intelligens, hvilket viser sig ved, at vi aldrig mangler svar på tiltale, og at vi er gode til at smede rænker; og alt, hvad der gøres behændigt, er talentfuldt, selv om det ikke behøver at være en dyd.
Columbus reached the island of Hispaniola - which is now divided between Haiti and the Dominican Republic - and he considered the women of the island, who were exceptionally skilled in the use of the bow and arrow and who wore no feminine ornamentation, as Amazons (February 15 1493).
Og hvis disse begrundelser ikke er nok til at stive vores anseelse af, så må historiens dom være det, når vi betragter de kvinders bedrifter, som har været så heldige at kunne give sig af med litterære sysler, og jeg fremfører ikke dette for at undskylde min uvidenhed, men som et eksempel til støtte for min dr i st ighed (...).
He was also struck by the "gentleness" of the Taino, a native people organized into tribes, clans and families and who had elaborated their own political and economic structure. The head of the family was the father but the descendence was matrilinear.
Det turde være overflødigt at opfordre dig til at være forstående, for hvis det er en god bog, vil det ikke være svært for dig at rose den, og hvis den er dårlig, vil du respektere den med den høflighed, man skylder enhver kvinde.
When Columbus arrived in Hispaniola, Anacaona was the most powerful sovereign on the island. Anacaona was a native woman of the Taino people and she governed the region of Jaragua.
Man kan ikke måle sig med kvinder.
She was a cacique.
Den, der ikke værdsætter dem, er dum, for han har brug for dem, og den, der håner dem, er utaknemmelig, fordi han ikke påskønner den gæstfrihed, der vises ham den første dag.
In her society, the line of descendence was matrilinear and women could inherit power. By contrast, the women were excluded from fundamental rites and from any form of armed action.
Og eftersom du ikke vil være uhøflig, dum eller uopdragen, foreslår jeg dig at læse denne bog, idet jeg er ganske overbevist om, at du vil bære over med mig, og hvis den ikke behager dig, kan du undskylde mig, fordi jeg er født som kvinde og derfor ikke forpligtet til at skrive gode noveller, men jeg vil meget gerne være dig til behagd).
They were expected to take care of the fields and to tend the yuca plant to produce cassava with which to make a sort of bread. They were also responsible for ensuring the supply of water, doing handicrafts such as weaving, ceramics and basket-weaving in addition to preparing the food.
Kvinderne kunne heller ikke fremkomme med
Women ?n Amerindian society
"vægtige" udtalelser, da de ikke kunne repræsentere en
The Aztec Civilization was one of the most important civilizations in America prior to the arrival of Europeans.
"Relación de las Fiestas y Octava a doña Leonor de Luna Enriques" indlede med ord, der bedst forstås af de kvindelige læsere.
In Aztec civilization, the role of women was important in the fields of religion, agriculture, art and handicrafts, even though it is inferior to that of man.
Det var sandsynligvis et retorisk trick for at skjule overtrædelsen af en norm, nemlig, at en kvinde offentligt kunne fremføre sine synspunkter ved offentliggørelse eller fremstilling af et materiale.
In the latter field of handicrafts, women were responsible for the whole production cycle of cotton and the manufacture of textiles. The whole process, from picking the fibres to dyeing the fabric, including weaving and embroidery, was carried out by female hands.
Kvindelige skribenter er ikke noget nyt i første halvdel af det 17. århundrede, men at en kvinde er komedieforfatter, er noget nyt.
In the religious field, we come across the figure of Chimalma, the priestess who guided the Aztec tribe during the period of nomadism prior to their arrival in the valley of Mexico.
Ana Caro præsenterer sig som en afvigelse fra normen. Denne kvinde fra de privilegerede klassers dannede og litterære mindretal blev uddannet som en fornem dame og omtaltes altid som sådan.
Tolteque women played an important role in society, and some of them, like the queens of Tula, had been in power.
Det er på den anden side overraskende, at en fornem dame skrev for teatret og forlangte og fik betaling for sine værker.
In the course of developing their culture, the Aztec society borrowed a considerable number of female divinities of which the most fervently worshipped were: the moon goddess Coatlique, the goddess of the green ears of corn Xilonen, the mistress of the Earth Tlalten and to goddess of milk Mayahuel.
Det betragtedes som noget sært og nyt i datidens hofkredse.
Women also played an important role in the worship of a pantheon as complex as that of the Aztecs.
Den ukendte historieskriver, der præsenterer Ana Caro, går videre end det rent biografiske aspekt.
Furthermore, an extraordinary fact when making a comparison with the structures of feminine education in Europe in the XV century, they were responsible for educating children.
Hun levede sit liv i modsætningen mellem den kontrol, som institutionerne søgte at pålægge kvinderne, og det historiske ideal, de forventedes at leve op til, dvs. i modsætningen mellem, hvad der udtrykkes i tavshed eller privat, og hvad der siges offentligt og med vægt.
Like European women, the Aztec women spent their time weaving, cooking and embroidering fabrics and ceremonial garments.