Sentence alignment for gv-eng-20120331-305926.xml (html) - gv-mlg-20120402-31405.xml (html)

#engmlg
1Brazil: “Kilombos”, Stories of Slaves Bridging Three ContinentsBrezila: “Kilombos”, Tantaran'Andevo Mampifandray Kaontinanta Telo
2A few days after the Brazilian government suspended for five months the reinstatement of ownership requested by the Brazilian Navy of the land of the Quilombo Rio dos Macacos in Bahia - one of the oldest communities of slave descendants in Brazil, inhabited by around 75 families [pt] -, on the other side of the Atlantic, in Lisbon, the international conference “The Passage of the Quilombos: from Africa to Brazil and the return to origins” [pt] was held at the beginning of March.Andro vitsy taorian'ny nampiatoan'ny governemanta Breziliana mandritra ny dimy volana ny famerenana ny fizakàna ny maha-tompony nangatahan'ny Tafika an-dranomasina ny tany ao Quilombo Rio dos Macacos any Bahia - iray tranainy indrindra amin'ireo vondrom-piarahamonin'ny zanak'andevo any Brezila, onenan'ny fianakaviana 75 [pt] eo ho eo -, amin'ny lafy iray amin'ny Atlantika, ao Lisbon, tamin'ny fiandohan'ny volana Martsa no natao ny zaikabe iraisam-pirenena “Ny fikisahan'i Quilombos: avy any Afrika ho an'ny Brezila ary ny fiverenana amin'izay niaviana” [pt].
3This meeting saw the release of the documentary Kilombos, produced by the Portuguese journalist Paulo Nuno Vicente, and described [pt] by him on the website ‘Buala' as “a rescue film about the Quilombos of Brazil”, which “transports us through the oral history of the African roots of the Quilombo communities, showing the intersection of these roots with contemporary cultural practices”.Ity fihaonana ity no namoahana ny fanadihadiana firaketana atao hoe Kilombos, novokarin'ny mpanao gazety iray teratany Portiogey, Paulo Nuno Vicente, ary nofariparitany [pt] tao amin'ny tranonkala ‘Buala' ho ny “lahatsary iray fanavotana ny Quilombos avy ao Brezila”, izay “mitondra antsika hamakivaky ireo lovantsofin'ny fitantaràna am-bava ny fiaviana Afrikana ananan'ireo vondrom-piarahamonina Quilombo, mampiseho ny fifanenan'ireny fiaviana ireny amin'ny fomba aman-kolontsain'ny vanim-potoana”.
4The sense of belonging to an identity breaks down the barriers put up by fear.Ny toe-po mahatsapa ho mifamatotra aminà famaritàna iray dia mandrava ny sakana napetraky ny tahotra.
5Being ‘Quilombola' goes beyond place.Ny maha-‘Quilombola' dia lasa lavitry ny sehatra.
6An image lasts beyond that which it represents.Sary iray maharitra lavitra noho izay asehony.
7‘Kilombos' is an attempt to trace an anthropological cartography of the frictions within contemporary Brazil, that is to say, of globalising forces on the one hand, and ancestral traditions in flux on the other.‘Kilombos' dia ezaka iray hamaritana sarintany antrôpôlôzika momba ny fifanaritahana ao Brezila tanatin'ny vanim-potoana iray, izany hoe, ny herin'ny fanatontoloana amin'ny lafiny iray, ary ny fomba nentin-drazana amin'ny fifamezivezena amin'ny lafiny hafa.
831. 3% of African slaves were transported to Brazil.31. 3% tamin'ireo Afrikana natao andevo no nentina tany Brezila.
9Photo by Hollywoodsmille78 on Flickr (CC BY-NC-ND 2.0)Sary an'i Hollywoodsmille78 tao amin'ny Flickr (CC BY-NC-ND 2.0)
10The documentary, filmed mainly in the Brazilian state of Maranhão, but also in Cape Verde and Guinea-Bissau, forms part of a triannual project[pt] promoted by the Portuguese NGO Instituto Marquês Vale de Flor (IMVF), in partnership with local organisations:Ilay fanadihadiana, nalaina sary indrindra indrindra tao amin'ny fari-panjakana Breziliana Maranhão, nefa koa tao Cape Verde sy Guinea-Bissau, dia manome ny ampahany amin'ny tetikasa isaky ny telo taona [pt] tohanan'ny ONG Portioge iray, Instituto Marquês Vale de Flor (IMVF), miara-miasa amin'ireo fikambanana mpanohana avy ao an-toerana :
11The choice of these three countries lies in their common historical past.Ny nisafidianana ireo firenena telo ireo dia miainga avy amin'ny tantara iraisan'ny lasan'izy ireo.
12The ships which transported the slave labour force from the African coast to Brazil used to make their first stopover in Cape Verde.Ireo sambo nitatitra ireo andevo hatao hery mpamokatra niala ny morontsiraka Afrikana ho any Brezila dia mazàna no nanao ny fiatoany voalohany tao Cape Verde.
13This maritime route which linked the three territories more than four centuries ago has left marks which are still visible today.Io làlana an-dranomasina io izay nampifandrohy ireo tany telo ireo efa ho maherin'ny taonjato efatra lasa izao dia namela marika izay mbola hita taratra hatramin'ny anio.
14These ships didn't just transport African men and women to Brazil.Tsy nihonona fotsiny tamin'ny fitaterana lehilahy amam-behivavy ho any Brezila ireny sambo ireny.
15They also transported traditions, beliefs and customs, which are still respected and practised in our three countries to this day.Nitatitra fomban-drazana, finoana sy fomba amam-panao ihany koa izy ireny, izay mbola hajaina sy ampiharina any amin'ireo firenentsika telo ireo hatramin'ny androany.
16Since Cape Verde was populated by Portuguese settlers in the second half of the 15th century, the islands have served as “a turntable for the slave trade between Africa and America”, says José Semedo, from Praia, in an interview [pt] for the documentary ‘Kilombos'.Hatramin'ny nibodoan'ireo voanjo Portioge mpanjanaka an'i Cape Verde tany amin'ny tapaky ny taonjato faha-15 tany, dia nanjary lasa “toeram-panakalozana andevo teo amin'i Afrika sy Amerika” ilay nosy, hoy i José Semedo, avy ao Praia, tao anaty tafatafa [pt] iray ho an'ny fanadihadiana ‘Kilombos'
17“According to data from that time, half of the African slaves who arrived in Maranhão between 1774 and 1799 were taken from Guinea-Bissau”, notes[pt] Eduardo Mello, from the blog Jovens Diplomatas (Young Diplomats), in a text which gives his impressions on the return of the Quilombolas to their origins in Cacheu three centuries later, funded now by the IMVF project.“Araka ny angona natao tamin'izany fotoana, ny antsasak'ireo Afrikana natao andevo tonga tao Maranhão teo anelanelan'ny 1774 sy 1799 no nobaboina tany Guinea-Bissau”, hoy i Eduardo Mello manamarika [pt] , avy ao amin'ny bilaogy Jovens Diplomatas (Diplaomaty Tanora), anatinà lahatsoratra iray izay manome antsika ny fomba fahatsapany mikasika ny fiverenan'ireo Quilombolas any amin'ny niaviany any Cacheu, taonjato telo aty aoriana, izay ny tetikasa IMVF
18Quilombo Santa Joana - interview with João Baptista.Quilombo Santa Joana - tafatafa niarahana tamin'i João Baptista.
19Image captured from the documentary Kilombos.Sary nalaina avy amin'ilay fanadihadiana Kilombos.
20“We witness and suffer the black holocaust”, comments[pt] Mello on the celebration at Cacheu, in which a play was staged depicting the trafficking of slaves in the 17th century, protagonised by descendants of African slaves themselves, the members of Quilombo communities in Maranhão - “in the horror of the ships, about to transform America and Brazil, they sang.“Vavolombelona isika ary mangirifiry noho ny sorona nataon'ny mainty”, hoy i Mello manamarika [pt] ny andron'ny fankalazàna tao Cacheu, izay nilalaovana tantara an-tsehatra iray tao anatin'izany, nenti-naneho ny fanondranana andevo tany amin'ny taonjato faha-17, izay ifanolanan'ireo samy taranaky ny andevo Afrikana ihany koa, mpikambana ao anatin'ny vondrom-piarahamonina Quilombo ao Maranhão - “ny zava-doza teny anaty sambo, mikasika ny fanovàna an'i Amerika sy Brezila, nihira izy ireny.
21They wept”:Nitomany izy ireny”:
22Near the sacred Cobiana Forest, a crowd celebrates being reunited with the returnees, who with each phrase, recipe, sound or expression, rediscover origins and destinations.Eo akaikin'ny Ala masina Cobiana, misy vahoaka mankalaza ny fitambàrana indray tamin'ireo niverina an-tanindrazana, izay isaky ny fehezanteny tsirairay, fomba fahandro, feo sy fomba fanehoana, dia miezaka ny mamerina mamantatra indray ny fiaviana sy ny tanjona haleha.
23Today, the city is decorated with musical instruments, handicrafts, fruit, and common stories.Androany, ny tanàna dia voahaingo tamin-javamaneno fanaovana mozika, asa tànana, voankazo ary ireo tantara iombonana.
24The ‘cuxá' dish from Maranhão is identical to the Guinean ‘baguitche' - although the Mandinga tribe have always called it ‘cuxá'.Ny sakafo ‘cuxá' avy ao Maranhão dia mitovy amin'ny ‘baguitche' an'ny Gineana - na ny foko Mandinga aza dia niantso azy io foana hoe ‘cuxá'.
25Nightfall begins to bathe the fast-flowing River Cacheu in silver light.Ny haizina mirotsaka no manomboka mandoko ny Renirano mikoriana malaky ao Cacheu ho toy ny volafotsy.
26The performances of the Guineans merge with those of the Brazilian Quilombolas, the voice of Eneida Marta, and the speeches.Mifangaro amin'ny an'ireo Quilombolas Breziliana ny fisehoana an-tsehatry ry zareo Gineana, ny feon'i Eneida Marta, ary ireo lahateny. (…)
27(…) The groups sing, dance, climb trees, celebrate the strangeness of discovering relatives separated by the centuries.Mihira ireo tarika, mandihy, mihanika hazo, mankalaza ny endrika hafahafan'ilay fahitàna ireo havana nosarahan'ny taonjato maro.
28The matrix is Guinean, but a lot has changed: our songs are not for and about the earth, they are processional; the beat kept by each ethnic group has intermixed in Brazil with the percussion of numerous other peoples of the African continent, in the cauldron of the carnival-goers (or “N'tturudu”, as they say here).Gineana no lasitra, saingy betsaka no niova: ny hiranay dia tsy natao ho an'izany sy momba ny tany, resaka filatroana izy ireny; ny gadona nofinidin'ny foko tsirairay dia nifangaroharo tao Brezila niaraka tamin'ny firaondraonan'ireo olona marobe hafa avy amin'ny kaontinanta Afrikana, tao anatin'ny vilaniben'ireo mpanentana ilay fetibe karnivaly (na “N'tturudu”, araka ny fiantson-dry zareo azy)
29“The history of the Quilombos is one of liberty and dignity”“Ny tantaran'ireo Quilombos dia iray miresaka fahalalahana sy maha-olona “
30Screenshot of the documentary Kilombos.Dikasary avy amin'ilay fanadihadiana Kilombos.
31As Mello says, “a lot has changed” in the identity of this culture which, in the words [pt] of the producer of ‘Kilombos', “crosses borders and brings continents closer together”.Araka ny ambaran'i Mello , “betsaka no niova” teo amin'izay mari-pamantarana manokana ity kolontsaina ity, izay ao anatin'ny tenin'ny [pt] mpamokatra ny ‘Kilombos', dia “miampita mihoatra ny sisintany ary mitondra ireo kaontinanta hifanakaiky kokoa”.
32However, and returning to the Quilombo Rio dos Macacos mentioned in the opening paragraph of this article, the current struggle of the Quilombolas has shown that there is also a certain continuity in the violation of the human rights of these communities, such as the right to land.Kanefa, ary ny fiverenan'ireo Quilombo Rio dos Macacos voalaza ao anatin'ilay andininy misokatra ao amin'ity lahatsoratra ity, ny adin'ireo Quilombolas misy ankehitriny dia mampiseho fa misy koa ny karazana fitohizana eo amin'ny fanitsakitsahana ny zon'olombelona any amin'ireny vondrom-piarahamonina ireny, toy ny zo hanana tany.
33Alan Tygel, from Vírus Planetário [Planetary Virus], draws a historical parallel, and speaks of “modern practices” [pt] which transport us once again on a journey between times and territories:Alan Tygel, avy amin'ny Vírus Planetário [Planetary Virus], dia mametraka fitantarana an-jorony, ary miresaka ny “fomba fanao maoderina” [pt] izay mitondra antsika indray mandeha indray hitsangatsangana eo anelanelan'ny fotoana sy ireo toerana :
34The sun is now setting, and the slaves make the most of the end of the evening to rest from the day's exhaustion in the slave quarters.Efa hilentika izao ny masoandro, ary ireo andevo dia mandany ny fotoana sisa amin'ity hariva ity hialàna sasatra noho ny harerahana nentin'ny andro tontolo tao an-tanànan'ireo andevo.
35Work in the cane mill is hard.Mafy ny asa any amin'ny fanodinana fary any.
36Whipped, shackled, far from their homeland, separated from their families, the slaves still practise capoeira and worship their gods.Voakaravasy, voarohy rojo vy, lavitry ny tany niaviany, tafasaraka amin'ny fianakaviany, mbola mampiasa ny capoeira sy ny fiderana ny andriamaniny ireo andevo.
37On that same day, two people had escaped from the farm: Zé Preto tried to sneak out behind the lower almond grove.Ny androtr'io dia olona roa no nandositra avy tao amin'ilay toeram-pambolena : Zé Preto dia nanandrana niafina nanaraka ny kirihitra ‘amandes'.
38Almeida, the person charged with recapturing escapees, did not have much difficulty in apprehending him: the slave was exhausted, he had fled out of desperation.Almeida, ilay olona nomena adidy hisaombotra ireo mandositra, dia tsy nanano-sarotra loatra tamin'ny fisamborana azy: efa reraka ilay andevo, nandositra noho ny tsy fanànany fanantenana izy.
39The lashes which he received right there, in the forest, were sufficient to put an end to his suffering and dispatch him to another life.Ny kapoka karavasy azony avy hatrany tamin'io, tany an'ala, dia ampy namàrana ny hirifiriny sy nitondra azy ho aminà fiainana hafa indray.
40Gangá was not so lucky: he was sent to the trunk, and had to stay there for several days.Tsy nanam-bintana i Gangá: nalefa tany am-ponja, sy nijanona tany nandritra ny andro maro izy.
41So that everybody would know what happens to a slave who tries to escape.Natao izany hahalalàn'ny rehetra ny miandry izay andevo manandrana ny handositra.
42In a place not far from there, around 300 years later, the situation is not much changed.Taminà toerana iray tsy lavitra loatra ny teo, telonjato taona teo ho eo taty aoriana, tsy dia niova loatra ny zava-misy.
43For the inhabitants of the Quilombo Rio dos Macacos, it is as if slavery had been abolished only to return once again.Ho an'ireo mponina ao Quilombo Rio dos Macacos, sahala amin'ny hoe nofoanana ny fanandevozana dia niverina indray avy eo.
44Some of them still possess photos of their great-grandparents dressed in rags at work on the farm.Maro amin'izy ireo no mbola nahatahiry sarin'ireo ray aman-drenibe nitafy vorodamba eny ampiasàna tao amin'ilay toeram-pambolena.
45The eldest remember the jongo, the capoeira and the Samba de Roda in the community, at a time when they were happy, in their countryside, with their fish, their dancing and their religion.Ny zokiolona indrindra dia mahatadidy ny ‘jongo', ny capoeira sy ny Samba de Roda teo anivon'ny vondrom-piarahamoniny, rehefa misy iravoravoan-dry zareo iny, any ambanivohitry ry zareo, miaraka amin'ny trondro, ny dihy ary ny finoany.
46Around 30 years ago, they became captives once again.Teo amin'ny telopolo taona lasa izao, dia nanjary toy ny andevozina indray ry zareo.
47A petition [pt] remains in circulation calling for ownership of the Quilombo Rio dos Macacos to remain with the Quilombolas, who have received a guarantee for now that they will not be expelled in the next four months, during which time the Incra (National Institute for Colonisation and Agrarian Reform) [pt] must conclude a Technical Report of Identification and Delimitation with the intention of determining for how long the land has been occupied.Misy fanangonan-tsonia [pt] iray mitohy mihodinkodina mangataka ny fizakàna ny maha-tompony an'i Quilombo Rio dos Macacos hijanona ho isan'ny Quilombolas, izay nahazo fanomezan-toky hatreto fa hoe tsy hohesorina ry zareo ato anatin'ny efatra volana manaraka, mandritra ny fotoana izay tsy maintsy hanaovan'ny Incra [pt] (Ivontoeram-Pirenena Momba ny Fanjanahana sy ny Fanavaozana ny Fananan-tany) fehin-teny anaty tatitra ara-teknika momba ny Famantarana sy Famaritana, miaraka amin'ny filazana ny hoe hatramin'ny oviana no efa nipetrahana ilay toerana.