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Doelstelling: De doelstelling van deze scriptie is tweeledig: Ten eerste een vertaling in het Nederlands maken van twee geselecteerde passages uit Stupid White Men van Michael Moore voor een Vlaams en Nederlands doelpubliek. Bij deze vertaling wordt uitgegaan van de vraag: "Hoe zou Michael Moore dit uitleggen aan het doelpubliek?" Ten tweede, twee onderwerpen bespreken in het commentaargedeelte: aan de ene kant de vertaling van culturele referenties en aan de andere kant de aanpak van informele taal in vertaling. Deze twee onderwerpen zijn gekozen omdat ze belangrijk zijn in de brontekst en vertaalproblemen kunnen veroorzaken. Middelen of methode: Aan de hand van een theoretische omkadering gebaseerd op de werken van verschillende specialisten op het vlak van culturele referenties, worden in een case study mijn vertaalkeuzes besproken en vergeleken met de vertaalkeuzes in de gepubliceerde vertaling. Internet, woordenboeken en de archieven van De Standaard en De Morgen zijn de voornaamste bronnen voor deze case study. Om het register te bespreken wordt eerst een korte theoretische toelichting gegeven bij de relevante termen, gevolgd door een analyse van hoe de informaliteit in mijn vertaling en de gepubliceerde vertaling is weergegeven. De belangrijkste bronnen voor deze case study zijn gespecialiseerde verklarende woordenboeken. Resultaten: Het was voor mij een uitdaging om bij de vertaling zo veel mogelijk van de Amerikaanse cultuur en informaliteit te behouden, maar toch een correcte, duidelijke Nederlandse tekst te produceren. Uit de vergelijking met de gepubliceerde vertaling blijkt dat in de gepubliceerde vertaling minder van de Amerikaanse cultuur en informaliteit behouden is. De bespreking van de theorie in verband met culturele referenties geeft een goede basis om een vertaling als deze te maken, maar in de praktijk is het nog steeds elke keer zoeken welke techniek het meest geschikt is voor iedere culturele referentie. De bespreking van het register toont aan dat het niet evident is informaliteit in een Nederlandse tekst te behouden.

Culturele referenties. --- Informele taal. --- Michael Moore. --- Register. --- Stupid White Men. --- Verenigde Staten. --- Vergelijkende commentaar. --- Vertaling met commentaar.

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Kris Paap worked for nearly three years as a carpenter's apprentice on a variety of jobsites, closely observing her colleagues' habits, expressions, and attitudes. As a woman in an overwhelmingly male-and stereotypically "macho"-profession, Paap uses her experiences to reveal the ways that gender, class, and race interact in the construction industry. She shows how the stereotypes of construction workers and their overt displays of sexism, racism, physical strength, and homophobia are not "just how they are," but rather culturally and structurally mandated enactments of what it means to be a man-and a worker-in America.The significance of these worker performances is particularly clear in relation to occupational safety: when the pressures for demonstrating physical masculinity are combined with a lack of protection from firing, workers are forced to ignore safety procedures in order to prove-whether male or female-that they are "man enough" to do the job. Thus these mandated performances have real, and sometimes deadly, consequences for individuals, the entire working class, and the strength of the union movement.Paap concludes that machismo separates the white male construction workers from their natural political allies, increases their risks on the job, plays to management's interests, lowers their overall social status, and undercuts the effectiveness of their union.

Construction industry --- Masculinity --- Men, White --- Working class men --- Construction workers --- White men --- Men --- Building industry --- Home building industry --- Building --- Safety measures. --- Attitudes. --- Employees

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From the Beat poets' incarnation of the "white Negro" through Iron John and the Men's Movement to the paranoid masculinity of Timothy McVeigh, white men in this country have increasingly imagined themselves as victims. In Taking It Like a Man, David Savran explores the social and sexual tensions that have helped to produce this phenomenon. Beginning with the 1940's, when many white, middle-class men moved into a rule-bound, corporate culture, Savran sifts through literary, cinematic, and journalistic examples that construct the white man as victimized, feminized, internally divided, and self-destructive. Savran considers how this widely perceived loss of male power has played itself out on both psychoanalytical and political levels as he draws upon various concepts of masochism--the most counterintuitive of the so-called perversions and the one most insistently associated with femininity. Savran begins with the writings and self-mythologization of Beat writers William Burroughs, Allen Ginsberg, and Jack Kerouac. Although their independent, law-defying lifestyles seemed distinctively and ruggedly masculine, their literary art and personal relations with other men in fact allowed them to take up social and psychic positions associated with women and racial minorities. Arguing that this dissident masculinity has become increasingly central to U.S. culture, Savran analyzes the success of Sam Shepard as both writer and star, as well as the emergence of a new kind of action hero in movies like Rambo and Twister. He contends that with the limited success of the civil rights and women's movements, white masculinity has been reconfigured to reflect the fantasy that the white male has become the victim of the scant progress made by African Americans and women. Taking It Like a Man provocatively applies psychoanalysis to history. The willingness to inflict pain upon the self, for example, serves as a measure of men's attempts to take control of their situations and their ambiguous relationship to women. Discussing S/M and sexual liberation in their historical contexts enables Savran to consider not only the psychological function of masochism but also the broader issues of political and social power as experienced by both men and women.

Hommes dans la culture populaire --- Hommes dans la littérature --- Mannen in de literatuur --- Mannen in de volkscultuur --- Men in literature --- Men in popular culture --- Psychological study of literature --- Sociology of culture --- United States --- Reverse discrimination --- Masochism --- Men in literature. --- Masculinity --- Men, White --- Discrimination --- Psychic masochism --- Paraphilias --- Personality disorders --- Sadomasochism --- Suffering --- Popular culture --- White men --- United States of America

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Subduing Satan: Religion, Recreation, and Manhood in the Rural South, 1865-1920

Violence --- Evangelicalism --- Men, White --- Popular culture --- Violent behavior --- Social psychology --- Evangelical religion --- Protestantism, Evangelical --- Evangelical Revival --- Fundamentalism --- Pietism --- Protestantism --- White men --- Culture, Popular --- Mass culture --- Pop culture --- Popular arts --- Communication --- Intellectual life --- Mass society --- Recreation --- Culture --- History. --- Southern States --- Religious life and customs. --- Social life and customs

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Through the life of Benjamin Ryan Tillman (1847-1918), South Carolina's self-styled agrarian rebel, this book traces the history of white male supremacy and its discontents from the era of plantation slavery to the age of Jim Crow.As an anti-Reconstruction guerrilla, Democratic activist, South Carolina governor, and U.S. senator, Tillman offered a vision of reform that was proudly white supremacist. In the name of white male militance, productivity, and solidarity, he justified lynching and disfranchised most of his state's black voters. His arguments and accomplishments rested on the premise that only productive and virtuous white men should govern and that federal power could never be trusted. Over the course of his career, Tillman faced down opponents ranging from agrarian radicals to aristocratic conservatives, from woman suffragists to black Republicans. His vision and his voice shaped the understandings of millions and helped create the violent, repressive world of the Jim Crow South.Friend and foe alike--and generations of historians--interpreted Tillman's physical and rhetorical violence in defense of white supremacy as a matter of racial and gender instinct. This book instead reveals that Tillman's white supremacy was a political program and social argument whose legacies continue to shape American life.

Tillman, Benjamin Ryan, 1847-1918 --- United States --- Legislators --- White Supremacy Movements --- South Carolina --- Southern States --- Reconstruction (U.S. History, 1865-1877) --- Political Culture --- Biography & Autobiography --- Social Science --- Political Science --- History --- Political culture --- Reconstruction (U.S. history, 1865-1877) --- White men --- White supremacy movements