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ENG 413
Dr. Robert Wilkie
5 May 2015
Cultures, Language, and Translation Principles
Nowadays people are encouraged and interested to read more literature,
particularly students. Many education experts think that reading more literature can
help students to edify their personal characteristics and virtues, and reading some
foreign literature can help students understand other cultures and let them know that
good virtues are boundless. However, what kinds of literature are worth reading?
What kind of foreign literature can help students understand other cultures? Does
translated literature really have the functions that it is supposed to have?
Generally, people think translation is only one action, an action that directly
switches from source language to target language and then makes it so the audience
can understand, and is a connection between writers and readers. But, can translation
really translate the all things from the source language? Does the translation translate
correctly about what meaning the literature would like to deliver? Does the translation
only connect writers and readers? Actually, even translators cannot say clearly, but the
one clear concept that people should know is that translation is deeply shaped by
culture. Translation, the act or process of rendering what is expressed in one
language or set of symbols by means of another language or set of symbols (SnellHornby 39). Language is a set of symbols in one culture, culture consists of plenty of
Yan Fu also gives his ideas about translation to people, and it is faithfulness
that the translated text be faithful to the original one, expressiveness that the
expression of translation is smooth, and elegance that the vocabulary and sentences
of the translation should be high level. The theory of Faithfulness,
Expressiveness, and Elegance gains plenty of appraisal as soon as it is pointed out,
and it also have a significant impact in China for a long time (Zhang, Li and Guo 1).
Tytler and Yan Fus translation principles seem similar, but they are different
in nature, a nature that comes from the different cultures of the two translators. As it
says in the essay of The Comparison between Yan Fus and A. F. Tytlers Principles
about Translation, they come from different philosophical theories and the ways to
express (1).
Western philosophical theory is originated from Plato, Gorgias and Aristotle,
and it emphasizes rationality, system and explanation. Western philosophy thinks that
everything can be recognized and analyzed rationally. Tytlers translation theory is
based on a lot of theories and inspection from former people, which is a systemic
summary of all theories and his own practices.
Influenced by traditional Western philosophy, Tytler conscious
sums up his experience in the practice of translation, and its analysis,
research and finishing, so his theory is based on the form of
monographs, and able to clearly explain and reason systematically
analyzed (Zhang, Li and Guo 2).
In addition, Western translators would like to express the idea directly, and use
some vivid expression to analyze and verify the ideas. Western translation theory
thinks that everything has its own definition, and some simple explanation or
ambiguous expression are thought of as Poorly defined, logical confusion (Zhang,
Li and Guo 3). This kind of translation is excluded by Western translators, and they
focus more on logical and authentic translation.
When Yan Fu points out his theory about translation, he does not mean to
analyze it or write a book. He writes his theory as preface of Evolution and Ethics and
other Essays when he translates it. Actually, Yan Fu does not want to point out his
theory, he just does it accidentally and he also wants to share his thoughts to his
readers. As the essay The Comparison between Yan Fus and A. F. Tytlers Principles
about Translation says, it is an Incidental argument (2). It also is this action express
the philosophical theory in Yan Fus culture, and unlike Western philosophy, Chinese
philosophy emphasizes personal understanding and emphasize the subject should
melt into the object, and understand the object of experience and insights (Zhang, Li
and Guo 2). It also tells people that when we explain something, we cannot tell it
clearly but people can know it by their own personal understanding. Many Chinese
translators think that the quality of the translation is based on personal talent of
language (Zhang, Li and Guo 2).
When Chinese translators are translating, they would like to use another way
to express the ideas or solutions that is called by some translators as ambiguous.
Chinese translators focus on the content, instead of sentences or vocabulary, and they
would like to create an exact situation as in the original one to make readers
understand the meanings more easily. Most of time, it will make readers feel like they
are reading the book that is written by a native writer instead of a foreign writer. It is
also the goal and the challenge of many Chinese translators.
Western and Chinese translation theories are only similar apparently, and they
are distinguished by each other culturally. Western translators focus more on
authenticity. When they are translating, they would like to translate as exactly as
possible to make readers understand the original art works. Chinese translators focus
more on content. When they are translating, they would like to change some words or
phrases to make readers better understand the meaning.
Since Western and Chinese translation principles are impacted by cultures
deeply, the products of translation are also influenced by cultures. Culture creates
translation, but is also confines the translation.
When translators are translating one language to another language, they are
translating one culture to another culture. Culture is here not understood in the
narrower sense of man's advanced intellectual development as reflected in the arts, but
in the broader anthropological sense to refer to all socially conditioned aspects of
human life (Snell-Hornby 39). Culture not only shapes peoples behaviors, but
shapes peoples societies as well. Societies, at the same time, cultivate and shape
peoples thoughts, thus it makes people in different cultures think and act differently.
Sometime, these actions in different cultures are similar, but most of time, these
actions are in conflict. The aim of the translation is to translate these actions to a
different culture, and make the audience understand it so that it does not make some
cultural conflicts.
However, translating these actions to a different culture, and making these
actions to be understood is not as easy as it might look. Culture can be learned, can be
understood, and can be described by language; but it cannot be interpreted by another
language. As Snell-Hornby says,
Culture is everything one needs to know, master and feel in order to judge
where people's behaviour conforms to or deviates from what is expected from
them in their social roles, and in order to make one's own behaviour conform to
the expectations of the society concerned unless one is prepared to take the
consequences of deviant behaviour (40).
Only people who are cultivated in that culture can understand the meaning of
the language and vocabulary. Language is an expression both of the culture and the
individuality of the speaker, who perceives the world through language (SnellHornby 40). When people perceive the world, they use the way that is already deeply
engraved by culture, thus their expressions are engraved by culture deeply. When
translators translate some expressions, an expression that is literature, they are
translating culture. How does culture shape languages?
Firstly, the concept of culture as a totality of knowledge, proficiency
and perception; secondly, its immediate connection with behaviour (or action)
and events, and thirdly, its dependence on expectations and norms, whether
those of social behaviour or those accepted in language usage (Snell-Hornby
40).
......
,
(Harry Potter and the Deathly
Hallows, 56)
In the original one, George says he feels like saintlike because he loses one ear
and only have hole there, so it is holey. The pronunciation of holey is similar as
holy that is saintlike. These sentences are totally make sense in Western culture, but
in Chinese culture, it does not work because there are not words about holey and
holy. Instead of translating exactly as the original book says, Chinese translation
changes some contents. It still tells people that George loses his ear, but he is
optimistic about his situation. Translators change holey and holy into Chinese
and , which have the same pronunciation, and also shows Georges
positive attitude.
This is a very good example about that translators are following Yan Fus
translation principle. They are not only understand Chinese culture, but also
understand Western culture; and their goal is to make the audience understand it and
does not make some cultural conflicts. But it disregards the faithfulness principle,
and makes this plot that is full of Western culture disappear.
However, Snell-Hornby also says, everything depending on and varying with
the aim of the translation (46). In Tytlers translation principle, the goal of translation
This sentence is very familiar with Chinese, and they can understand it
without thinking. However, it contains a lot of Chinese culture so that people who are
not in that culture can hardly understand it. When Jenner translates this sentence, he
follows Tytlers principle of translating it exactly as it is, but he adds a little definition
aside which explain the meanings and do not makes people confused about the plots.
But when the plot is given a little definition, it is easier to stereotype the culture.
Cultures and translations seem like they are two different areas, but they
indeed have a close relationship. Translation is one of the reflections of culture, but
like every culture has its own shortcomings, translation also has its own shortcomings.
When we are reading some translated art work, we should pay attention to the
translation, and understand the underlying meaning that are hidden beneath another
language.
Work Cited
Jie, Cheng. and Li, Zhang. Talking about The Translated Names in English Version
of Journey to The West. Journal of Changji University. 2009. Web.
Rowling, J.K. Harry Potter and the Deathly Hallows.Tr. Ma Ainong, Ma Aixin.
People's Literature Publishing House. 2007. Print.
Snell-Hornby, Mary. Translation Studies: An Integrated Approach. Amsterdam and
Philadelphia, PA: John Benjamins Publishing Company, 1988. Print.
Wu, Chengen. Journey to The West. Ed. Fair. Tr. Jenner. Beijing: Foreign
Language Press. 2005. Print.
Yuou, Zhang. Yongqin, Li. and Huimin Guo. The Comparison between Yan Fus
and A. F. Tytlers Principles about Translation. Capital Education Journal.
2010. Web.