PEOPLE IN THE LANGUAGE: TERRITORY AND COSMOLOGY IN A POETICS OF TRANSLATING AYVU RAPYTA

Abstract

If the translator flees from attempts at interpretation or disregards a reader at first sight, then he can rely on the words. When it comes to mythical texts, what happens is an inconsistency in their language. This inconsistency is tamed for a reason in the politics of translating. The poetics of translating is that of words, in their spreading (MARTINS, 2022). In this sense, the incoherence of mythical texts is poetic. It is considered doing. We will call mythical texts cosmological narratives. Dealing with issues of cosmology in translation is interesting for those who delve into studies of indigenous languages and their translations into colonization languages. The aspect of this language contained in the translated material is a language of novelty, something like “pure language” (BENJAMIN, [1923] 2008). This “pure language” is a language of poetics of relationship. We have the thought of Édouard Glissant ([1990] 2011) as a basis, from which we continue with the concept of Diverse, considering the poetics of translating in Henri Meschonnic ([1989] 2006). In this sense, the Diverse for the continuous, the repetition and difference in the language, of aspects that mean above all. The Diverse aspect in this language of the poetics of the relationship implies a way of seeing. The cosmological in translation, thus, through participation, the territory, the subject of the poem, the people in the language. Our theorization is in the translation of Ayvu Rapyta (CADOGAN, 1959), in Mbya-Guarani indigenous language.