solidarity

The present study was aimed at exploring the use of pronominal reference for identity representation in terms of power and solidarity in English political discourse. The investigation was based on a corpus of four political interviews and debates amounting 26,500 words. The analysis was both qualitative and quantitative. In the qualitative analysis, a discourse-analytic approach was used to find out the pronouns, their references and their identity load, and in the quantitative analysis, the distribution of different representations of identity were calculated. A nonparametric test, that is, Chi-Square was run in SPSS as the statistical operation needed for the current study. The analysis showed that most of the personal pronouns represented identity in the form of solidarity. The results also showed that political figures use <em>I</em>-pronoun and its variants to represent their identity in terms of power. The representation of identity in terms of power was also found to be correlated with the use of certain terms such as <em>veto</em> and active voice constructions. Furthermore, the results showed that when making claims, instead of giving pronominal reference to self, political figures use first-person plurals. In order to show solidarity, the speakers may also make use of discoursal proximity. Considering the important role that discourses play in constructing reality, it is important for CDA researchers to reveal sources of power, inequality and prejudice in discourses and interpret their hidden meanings. Pronominal choice and academic voice as linguistic constructions that are ideologically loaded need to be brought into the spotlight.

Volunteerism is widespread in the translation sector, but the practices associated with it and its ethical import have so far received very little critical attention. This article critiques one of the most high profile beneficiaries of volunteer translation, Translators without Borders, which presents itself as a charity but operates as a corporate concern, with a leadership composed primarily of major industry players. TWB adopts an asset-centred, platform-based, top-down model that offers massive scaling possibilities and reflects a corporate vision of the translation community. It provides a clear example of the wider shift from artisanal to industrial to platform economy as it plays out in the translation field. To demonstrate the potential for volunteer translation to be situated within a more solidary and equitable context and provide an example of one possible alternative to the platform-based paradigm, we discuss the practices of another humanitarian NGO, Solidarités International, which runs a paid internship programme and adopts a small-scale, peer-based, horizontal model with a strong focus on early-career translators. We ask who ultimately benefits from the exploitation of free labour and focus on identifying practices that enhance or jeopardize the professionalization and stature of the translators involved. We further discuss how the linguistic assets produced by volunteer translators can generate saleable intellectual property and how this can lead to conflicts of interest and support patterns of inequality in the wider social context.

The contemporary world observes an increasing leaning from the thinkers in various intellectual and cultural spheres towards an approach to reality, interpreting reality as something in relationship to human beings and his goals and purposes, not independent of them. Richard Rorty is among the adherents of such a thought. The present article uses an analytical-critical method to show how Rorty has defended this view and to evaluate his view. According to the present study, it is clarified that Rorty adduces the features he considers for language to negate the possibility of accessing pure and naked reality; thus, he considers the available reality as made by ourselves in cooperation with others, which has a quite lingual structure. In my view, however, despite the fact that believing in lingual structure of reality places us in a better situation for defending concepts such as activity, freedom, self-consciousness, ownership, thinking and genuine life, Rorty’s emphasis on solidarity, instead of objectivity and truth, entails a dominion of culture over the rational sciences. Consequently, we observe a leaning towards the principality of ‘will’ (including both individual and social) according to which, philosophy turns into something a posteriori and relied on will.