The Language of the Tartu-Moscow Semiotic School and the Translations of Yuri Lotman’s Works in Brazil

Américo, Ekaterina Vólkova

doi:10.1590/2176-457338384

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ARTICLES • Bakhtiniana, Rev. Estud. Discurso 14 (4) • Oct-Dec 2019 • https://doi.org/10.1590/2176-457338384 copy

The Language of the Tartu-Moscow Semiotic School and the Translations of Yuri Lotman’s Works in Brazil

Authorship SCIMAGO INSTITUTIONS RANKINGS

ABSTRACT

The use of codified and Aesopian language in the works of the semioticians who were members of the Tartu-Moscow Semiotic School was motivated by the desire to be understood by the School members and notunderstood by possible unwanted intruders from Soviet control organizations. One of the key terms they used was secondary modeling systems, which Vladimir Uspensky suggested to replace the word semiotics, associated with Western semiotics. By comparing Yuri Lotman’s essay Problems in the Typology of Culture (1967) to Lucy Seki’s translation of the essay into Brazilian Portuguese, which is part of the book Semiótica Russa [Russian Semiotics], edited by Boris Schnaiderman, I intend to verify if particularities of the original text, which resulted from the historical and political context in which the essay was produced, were maintained in the translation.

KEYWORDS:
Tartu-Moscow Semiotic School; Yuri Lotman; Soviet Language; Translation

Original text in Russian	Text in Brazilian Portuguese
При этом следует указать еще на одно существенное обстоятельство: важным свойством культурных текстов является их семантическая подвижность - один и тот же текст может выдавать разным его «потребителям» различную информацию. Не вдаваясь в анализ природы этого интересного явления, делающего культурные тексты глубоко отличными от текстов на естественных и тем более научных языках, отметим одну из его причин: вся иерархия кодов, составляющая тот или иной тип культуры, может дешифроваться при помощи идентичной кодовой структуры или кодовой структуры иного типа, лишь частично пересекающейся с той, которой пользовались создатели текстов, или же совсем ей чуждой (LOTMAN, 1994, pp.58-59).	É preciso indicar ainda um ponto importante: peculiaridade substancial dos textos culturais é a sua mobilidade semântica: um mesmo texto pode fornecer a seus diferentes "consumidores" informações diferentes. Sem penetrar na análise da natureza deste interessante fenômeno, que torna os textos culturais profundamente diferentes dos textos nas linguagens naturais e, mais ainda, nas linguagens científicas, apontemos uma de suas causas: toda a hierarquia de códigos que compõe este ou aquele tipo de cultura pode ser decifrada por meio de uma estrutura de código idêntica, ou por meio de uma estrutura de código de outro tipo, apenas em parte interferindo com a que foi utilizada pelos criadores do texto, ou ainda, por meio de uma estrutura completamente alheia a ela (LOTMAN, 2010LOTMAN, Iú. Sobre o problema da tipologia da cultura. Trad. Lucy Seki. In: SCHNAIDERMAN, B. (org.). Semiótica russa. 2.ed. São Paulo: Perspectiva, 2010, p.31-41., p.35).
Text in English
In addition, semantic mobility is an important property of cultural texts; the same text can furnish different information to its various "consumers." I shall not analyze the nature of this interesting phenomenon, which renders cultural texts profoundly different from texts in natural languages, not to mention those in scientific languages. I shall limit myself to pointing out one cause for this mobility: the entire hierarchy of codes that constitutes this or that type of culture can be deciphered either with the help of an identical structure of codes, or with the help of a structure of another type of codes that intersects only partially with the one used by the text's creators or else is completely extraneous to it (LOTMAN, 1988, p.215).⁴⁰ 26 TN. According to Roberts (1997), OBERIU is “an abbreviated form of ‘Ob"edinenie real'nogo iskusstva', meaning ‘The Association for Real Art’” (p.1). Reference: ROBERTS, G. The Last Soviet Avant-Garde: OBERIU - Fact, Fiction, Metafiction. Cambridge: Cambridge University Press, 1997.

Original text in Russian	Text in Brazilian Portuguese
Знаки становятся символом лжи, а высшим критерием ценности - искренность, освобожденность от знаковости. При этом основной тип знака - «слово», которое в предыдущей системе рассматривалось как первый акт божественного творения, становится моделью лжи (LOTMAN, 1994, p.61).	Os signos tornam-se símbolos de mentiras, e o mais alto critério de valor é a sinceridade, a libertação do sígnico. Ao mesmo tempo, o principal tipo de signo - a "palavra" - considerada no sistema anterior como o primeiro ato da criação divina, torna-se protótipo da mentira (LOTMAN, 2010LOTMAN, Iú. Sobre o problema da tipologia da cultura. Trad. Lucy Seki. In: SCHNAIDERMAN, B. (org.). Semiótica russa. 2.ed. São Paulo: Perspectiva, 2010, p.31-41., p.39).
Text in English
Signs become the symbol of falsehood, and the highest criterion of truth is sincerity, emancipation from the use of signs. Moreover, the fundamental type of sign, the "word," which in the preceding system was considered the first act of divine creation, becomes the model of falsehood (LOTMAN, 1988, p.218).⁴² 28 In the original in Russian: “Ю.М. Лотман и тартуско-московская семиотическая школа.” Vólkova Américo’s translation into Portuguese: “I. M. Lótman e a Escola Semiótica de Tártu-Moscou.”

Original text in Russian	Text in Brazilian Portuguese
Человек, запутанный в словах, теряет ощущение реальности. Поэтому истина - это точка зрения, не только вынесенная во внезнаковую (внесоциальную) сферу реальных отношений, но и противопоставленная словам. Носитель истины не только ребенок, дикарь - существа вне общества, но и животное, поставленное и вне языка (LOTMAN, 1994, pp.61-62).	O homem, embaraçado nas palavras, perde a sensação da realidade. Por isso a verdade é um ponto de vista não só elevado à esfera extra-signo (extra-social) das relações reais, mas posto também em oposição às palavras. Portadores da verdade não são apenas a criança, o selvagem - seres que se encontram fora da sociedade, mas também o animal, colocado, além disso, fora da língua (LOTMAN, 2010LOTMAN, Iú. Sobre o problema da tipologia da cultura. Trad. Lucy Seki. In: SCHNAIDERMAN, B. (org.). Semiótica russa. 2.ed. São Paulo: Perspectiva, 2010, p.31-41., p.39).
Text in English
Man, entangled in words, loses his sense of reality. Truth is a view-point not only situated in the sphere of real relations beyond signs and society, but actually opposed to words. The bearer of truth is not only the child or savage, beings who find themselves outside society, but also the animal, which even finds itself outside language (LOTMAN, 1988, p.219).⁴³ 29 TN. According to the journal’s web page at http://www.sss.ut.ee/index.php/sss/index, “The journal Sign Systems Studies was established in 1964 by Juri Lotman (initially as Труды по знаковым системам - Σηµειωτικη), and is thus the oldest international semiotic periodical. Originally (until 1992) a Russian-language series, it is now published in English, and has become a central institution in the semiotics of culture.”

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