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Translation
by
Emtinan Alqurashi
07 MAY 2010
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TABLE OF CONTENTS
ACKNOWLEDGEMENT ...................................................................................... 4
INTRODUCTION .................................................................................................. 5
2.3.4 Substitution................................................................................................ 23
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3.4 ANALYSIS............................................................................................................ 30
CONCLUSION ................................................................................................... 40
REFERENCES ................................................................................................... 42
APPENDIX ......................................................................................................... 46
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ACKNOWLEDGEMENT
In the name of Allah the Almighty, the most Gracious and most Merciful. I must
thank Him for giving me the opportunity, strength and courage to further my
I would like to express my gratitude to all those who gave me the possibility to
complete this dissertation. First, I would like to thank the School of Languages
for giving me the opportunity to study and complete the Bachelor degree, and
for allowing me to submit this piece of work. Then, I would like to thank my
supervisor Hassane Lounis for his supports and guidance throughout the
dissertation completion.
support and care, which enabled me to achieve my lifetime dreams and goals.
I further extend this gratitude to my caring parents for their supports and
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INTRODUCTION
Every language has its own culture and this at times creates cultural gaps.
Also, every culture has some typical terms that may not be found in another,
and these are cultural references. Therefore, both culture and language are
The main aim of translation is not just to transfer the meaning from the Source
involves at least two languages and two cultural traditions” (Toury, 1978: 200).
culture and the target culture. Therefore, translators are required to be not only
bilingual, but also bicultural. Their role is to deal with these cultural gaps when
version " ( "إنها لندن ٌاعزٌزيThis is London, My Dear), written by Hanan Al-shaykh
in 2001, and its translated version “Only in London” ( )فقط فً لندنby Catherine
Cobham. In order to achieve this aim, the project is divided into three
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The first chapter introduces the notion of culture and language. It also
separated from each other. The chapter also explores the relationship
between translation and culture and how they interrelate to each other.
strategies that can be used to deal with them. It also discusses the
omission and addition. Examples will be provided and discussed for each
organized.
The third chapter provides an analysis of the novel “ “ ”إنها لندن ٌاعزٌزيOnly in
London”. It shows how the strategies discussed in chapter two have been
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TRANSLATION
1.1 Introduction
This chapter discusses cultural references and explains the meaning of the
concept of language and translation. The aim of this chapter is to show the
translation and culture. It shows how cultural references have been defined by
many scholars and how Newmark divided them into different categories based
themselves and others through their use of language, and they view their
(Wierzbicka, 1992:22)
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that results in the continuation of life energy. Sapir and Whorf (cited in
Bassnett 2002: 22) state that “No language can exist unless it is steeped in the
context of culture; and no culture can exist which does not have its centre, the
social reality and human beings are at the mercy of the language that has
Culture is a very complex term and many scholars have tried to identify its
concept. Indeed, it has been a subject of debate for a long time. Culture
unique terms that cannot be found in others. According to Baker (1992), “The
social space and history, and common imaginings; even when they
are have left that community, its members may retain, wherever
Newmark (1988: 94) defines culture as “the way of life and its manifestations
that are peculiar to a community that uses a particular language as its means
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of expression". He believes that each language group has its own specific
that is how they can be distinguished from other cultural terms. On the other
For example: camel always refers to the Arab world, kangaroo refers to the
Australian culture, and panda and dragon refer to the Chinese culture.
Food: the most important term of national culture for many people. It is subject
For example: Kabsa كبسة, a traditional meal in Saudi Arabia, and Foul and
Clothes: people dress according to the environment they live in. Newmark
(1988:97) argues that "it has to be borne in mind that the function of the
generic clothes term is approximately constant, indicating the part of the body
that is covered, but the description varies depending on climate and material
used".
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For example: in Islam women must wear a veil which covers their head and
body, called Hijab حجاب, while in other religions women can wear whatever
they like. The terms شماغ وعقالEgal and Shemagh, refer to traditional clothes
Transport: is dominated by American English and the car, also called a 'bus',
'motor', or 'crate', as well as twenty six other words, and is a symbol of private
Newmark (1988: 98) believes that "in considering social culture one has to
For example: the Arabic proverb البعٌد عن العٌن بعٌد عن القلبhas an equivalent in
institutional terms; for example, the title of the head of state (President, Prime
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Religious: The Arabic language, for example, has a lot of religious terms, such
as Allah هللا, halal حالل, Jihad جهاد, Ramadan رمضان, Hajj حج, and lots of other
most countries white is the colour of the dress of the bride, while in India it is
meaning contained in the Source Language (SL) to the Target Language (TL)
through competent use of the dictionary and grammar. This process also
20), translation can replace a textual term in one language with an equivalent
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text or ST) in the original verbal language (SL) into a written text
(Munday 2008:5)
For all these three types, Jakobson goes on immediately to point out the
and individuality of its speakers, and influences the way its speakers perceive
the world. Faiq (2004: 1) argues that over time, languages generally do
cultures do not change so quickly and remain rooted to their respective pasts.
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“Language is the heart within the body of culture, and it is the interaction
between the two that results in the continuation of life- energy.” (Bassnett
2002: 22). Therefore, the relationship between language and culture can be as
According to Nida (2001: 14), language mirrors the cultural aspects of a given
cultural references but can always help to identify them. This is simply
understanding their original meaning. Newmark (1988: 94) believes that each
Brown (cited in Valdes, 1986: 45) thinks that culture is actually an essential
part of the interaction between language and thoughts. Its patterns, customs
references into accurate terms which sound like the original text. Ivir (1987:
not only to cross the linguistic boundaries that exist between two different
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languages, but also to bridge the cultural gap that exists between two different
cultures.
Language usually refers to the definition of culture and vice versa. Many
and culture are linked to each other, and the integration of an element into a
cannot be achieved unless and until the linguistic expression of that element
1.7 Conclusion
Translation does not only involve two different languages, but also two
different cultures. It aims to deal with linguistic boundaries and tackle the
produce a translation exactly the same as the original work. Newmark (1988:
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102) considers translating cultural words and institutional terms to be the most
inter-cultural communication.
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2.1 Introduction
This chapter discusses the difficulties a translator may face when translating
cultural references. It will also discuss Ivir‟s strategies, which can be used by
any translator, that help to fill cultural gaps. These strategies are: cultural
and addition. Examples for each one of these strategies will be provided and
that are culturally bound. Catford (1965: 21) considers the central problem of
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1989: 123)
there is a cultural overlap between the source and target language and its
readership. In other words, the translation problem will not exist if both
differences between the SL and the TL, concluding that "differences between
cultures may cause more severe complications for the translator than do
the one hand, be small and not important, or they could be significant and
challenging. Translators of cultures have to deal with two languages and two
cultures. Therefore, they must have sufficient knowledge of both the SL and
problems during the translation process. In other words, the cultural terms in
the SL may not have an equivalent in the TL. According to Ivir (1987: 37),
"When a translator face an element in the source culture which is absent from
the target culture, the translator relies on different procedures that enable him
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element. When the target culture lacks an element (object, concept, social
expression in the target language that will adequately convey the missing
culture, Ivir (1987: 38) has provided seven strategies, as follows: borrowing,
omission. However, all of these procedures may not guarantee that the
cultural gap will be overcome, but they all achieve communicative equivalents
rather than one in order to achieve transfer of cultural information (Ivir 1987:
38).
2.3.1 Borrowing
it is taking words straight into the target language (Munday, 2001: 56). It also
introduces a foreign element into the TL and reproduces the original term. For
language, then it can be used freely in all contexts and collocations in which it
is used in the source language. Borrowing does not apply to all cases of
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cultural gap; it makes sense only if there is sufficient need for it in the target
text or in the target culture in order to ensure its multiuse (Ivir 1987: 39).
the ST into the TT; the borrowed term may remain unaltered in form,
minimally”.
ُ ٌَ أل ْم،ِوأنت
خطر لكِ أنّ ِبوسعكِ الزوا َج منْ صالح الدٌن على أن تطلبً أن تكون العصم ُة بٌدك سلفاً؟
“And did it not occur to you that you could marry Salah al-Din on condition you
“It means that you retain the right to divorce him whenever you wish, just as he
does exactly.”
(Thawabteh 2008).
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In this example, it can be observed that the function of „isma‟ العصمةin Arabic
marriage‟.
2.3.2 Definition
Translators use definition in order to transfer cultural terms from the SL into
the TL, and to explain terms that do not exist in the TL. In other words, it
means reducing the unknown to the known and the unshared to the shared. It
depends on what the target language reader knows and makes them aware of
The definition is usually given in the body of the text or in a footnote when a
If she is widowed, she enters her first „idda. “the legally prescribed period of
(Thawabteh 2008).
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The word عدتهاis an Arabic and Islamic term which might not exist in the TL.
The definition came right after the borrowed term “idda” and gives an
their nearest TL equivalents, but the lexical words are again translated singly
translation, which is most common between languages of the same family and
culture. In other words, it is the procedure of filling cultural and lexical gaps in
41).
the ST is taken as if straight from the dictionary, but the conventions of the TL
text (TT) and it produces a translation that is both transparent and faithful to
the SL".
for structural reasons, it may not have a corresponding expression within the
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1. Labour-intensive production
(Ivir, 1987)
(Naguib 2005)
In the second text the translator has translated the word “take away” in text A
literally, using the term خذواin text B. This is acceptable but the actual meaning
of it is أبعدوا, and the term “sweetly” in text A has been translated to بحالوةin text
B, which could be translated as فً عذوبة. Also, “the break of day” in text A has
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text A has been translated into أضواءin text B, which sounds weird in the
2.3.4 Substitution
expression with a target-language item which does not have the same
propositional meaning but is likely to have a similar impact on the target reader
particular element of culture. It refers to the case where the translator uses
equivalent words that are ready-made in the TL, and serve the same goal as
those of the SL. In other words, the translator is tempted to exploit that
equivalent. In such a case, the translator makes the decision depending on the
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In these two examples it can be observed that the translators substitute the SL
terms with expressions that are culturally specific in the TL. For instance, the
example in text 2 uses the term “agneau”, which means lamb, as a cultural
equivalent for the word “egg”. Yet, if the translator cannot find a specific
cultural expression in the TL that substitutes the cultural expression of the SL,
a new term that is produced in the target language. This newly created lexical
item is culturally „empty‟ and ready to receive and convey the intended content
communicative reasons”.
Soft drinks
(Ivir, 1987)
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In the first sentence, the Croatian term literally means “without alcohol drinks”.
2.3.6 Addition
2002: 243). It turns out that the addition of cultural information might be a
1987: 47)
make the meaning understandable, namely " ً "المتحدث الرسمin text 1, and “ever”
and “the days of” in text 2. We cannot translate the sentence by saying “since
the time of Turkish hegemony” because it does not lead to the actual meaning.
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2.3.7 Omission
Omission is when something occurs in the ST which is simply omitted from the
TT. It reflects the different ways in which Arabic and English link text together
The English language does not use the particularly elegant style used to
2.4 Conclusion
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the target language) and the nature of the communicative process in which it
important for the translator to use different strategies when translating new
contact between two cultures. However, it is not an easy task to decide which
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3.1 Introduction
have been used during the translation process in the novel “Only in London”,
which was published by the author Hanan Al-Shaykh in 2001. The chapter
begins by providing a short biography about the author and an overview about
the novel. Then it discusses the analysis of the cultural references of the novel
provides both the original Arabic terms and its English equivalent translation.
Hanan Al-Shaykh was born in 12th November 1945 in Beirut and brought up in
Ras al-Naba, She is a Lebanese novelist, short-story writer, play writer, and
one of the leading contemporary women writers in the Arab world. Because of
the civil war, she left Beirut In 1975 and moved to the Arabian Gulf. Since
1984, she has lived in London with her husband and two children.
Her first appearance as a writer was in 1970 when she wrote انتحار رجل مٌت
“Suicide of a Dead Man”. Then, “ حكاٌة ز رةThe Story of Zahra” was published
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in 1980 which made her become famous. After that, she wrote مسك الغزال
“Women of Sand and Myrrh” in 1989 which was chosen as one of the 50 best
“Beirut Blues”. In 1994, the novel “ أكنس الشمس عن السطحI Sweep the Sun Off
Rooftops” was published. Finally, she wrote “ إنها لندن ٌاعزٌزيOnly in London” in
Al-Shaykh stories deal mainly with women's role in society, the relationship
between men and women, and the institution of marriage. She writes
exclusively in Arabic but her novels were still banned in many Arab countries.
Most of her novels have been translated into English and several other
The novel Only in London (2001) has been translated into English by
Catherine Cobham. It shows the living types of four different people from
different countries and cultures. The novel's four protagonists are Lamis,
Lamis, an Iraqi woman who forced into an early marriage with a wealthy Iraqi
who ignores her, is recently divorced leaving the son she has left with his
Arabic and eastern antiquities, Amira, a Moroccan woman who lives off
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which he has great trouble getting rid of. The novel contains a lot of cultural
3.4 Analysis
3.4.1 Food
The Arabic term ( الشاورما والشٌش طاووقp. 38) has been translated to “shawarma
At most of the time, the term شٌش طاووقis generally translated to Shish Taouk
equivalent. The term “Shawarma” has been translated by using the cultural
borrowing strategy.
The Arabic term ( الفالفلp. 38) has been translated to “falafel” (p. 23)
The translator translates this term فالفلto “falafel” by borrowing the original
term. She used this term because falafel has become well known and familiar
to the TL readers.
The Arabic term ( كعكة بالزعترp. 37) has been translated to “sesame buns” (p.
23)
The term زعترhas been translated to “sesame” while it originally means thyme,
and the term “sesame” means سمسم. On the other hand, this type of buns
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The Arabic term ً( فستق حلبp. 45) has been translated to “pistachios” (p. 29)
The word “pistachios” means فستقin Arabic while the term ً فستق حلبactually
means a kind of pistachios that comes from Aleppo حلب, Syria. The translator
here did not mention that specific kind of pistachios and omit the term. She
could say “a type of pistachios from Aleppo or Syria” in order to inform the TL
reader that this refer to a kind of food from the Arab World.
The Arabic term ( البسبوسةp.56) has been translated to “A piece of cake” (p. 37)
because obviously there is no equivalent for the Arabic term in the TL.
The Arabic term ( الكسكسp. 142) has been translated to “Couscous” (p. 96), The
term ( ملوخٌة بأرانبp. 55) has been translated to “Molokhiya with rabbit” (p. 36),
The term ( حمصp. 126) has been translated to “hummus” (p. 86) and The term
ً( األرز البسمتp. 145) has been translated to “Basmati rice” (p. 99)
All of these terms has been translates by using the borrowing strategy. They
are many kinds of Arabic food and there are no equivalents for them in the TL.
originally a French term and Arabs used that term, therefore, it could be used
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has been borrowed from the SL and it is related to a kind of Arabic food; the
term corchorus, another term for Molokhiya, is an English term and using it
would give a better translation for the original Arabic term. On the other hand,
The Arabic term ً األرز البسمتwas translated by using the borrowing strategy; it
was a good choice since the term Basmati rice is well known in the TL.
3.4.2 Clothes
The Arabic term ( م نادٌل النساء السوداءp. 82) has been translated to “black veils”
(p.55) and the term ( منادٌل الرأس الشفافةp. 355) has been translated to
Both of Arabic terms are referring to women‟s scarf which covers their head
and hair. The translation in both sentences has given different meaning, which
could be as accessories, and the TL reader would not know what they exactly
mean. However, the translator should use another term like Hijab which is well
The Arabic term ( حذاء واطاا ً بمقدمة طوٌلة وكأنل حذاء عالء الدٌنp. 87) has been translated
to “flat shoes with long tips, like a pair of Aladdin slippers” (p. 58)
The term حذاءmeans shoes but it has been translated to slippers which is a
good choice because the term Aladdin slippers is well known to the TL reader.
The Arabic term ( العباٌات السوداءp. 37) has been translated to “black abayas” (p.
23) and the term (عرب بدشادٌشهم البٌضاءp.37) has been translated to “Arabs in
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In the first case, the translator used the cultural borrowing strategy and it was
the right choice because the TL reader is familiar with term abayas. In the
second case, بدشادٌشهم البٌضاء, an explanation was provided because there were
no equivalent of it in TL.
The Arabic term ( أعوذ باهللp. 28) has been translated to “No” (p. 17) and The
term ( أعوذ باهللp. 99) has been translated to “God forbid” (p. 67)
The term أعوذ باهللin the ST has been translated differently depending on the
context. For instance, the first one Lamis was offered a glass of wine which is
prohibited in her religion, she responded immediately with No. However, if she
delivered to the TL readers correctly. The second one, Amira was asked by
Nahid if she was fat then Amira said God forbid which means absolutely not or
definitely not.
The Arabic term ( بسم هللا الرحمن الرحٌمp. 50) has been translated to “In the name of
God the compassionate the Merciful” (p. 32) and ( بسم هللا الرحمن الرحٌمp. 40) has
The term بسم هللا الرحمن الرحٌمrefer to the Islamic and Arab culture. It is the
opening term of all the chapters of the Quran. In the first case, the translator
translated the Arabic term literally as In the name of God the compassionate
the Merciful. However, she has chosen to omit it in the second case.
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The Arabic term ( حاللp. 70) has been translated to “Halal” (p. 48), the term
(المؤذنٌنp. 347) has been translated to “Muezzins” (p. 234) and the term ابن الحالل
(p.101) has been translated to “The man of her dreams” (p. 68)
In the first two cases, the translator could not find an equivalent for them in the
TL so she decided to use the borrowing strategy; and the term Halal became
well known in the TL. In the third case, the translator substitutes the term ابن
الحاللby the term The man of her dreams which gives the exact meaning as
the ST.
In Arabic ( االحتفاالت الدٌنٌةp. 82) has been translated to “The religious celebration
In the TL, Addition and Literal translation has been used to translate this term
االحتفاالت الدٌنٌةin the SL. The term The religious celebration is literal translation;
and the term Ashoura is added to the TL but it might not be understandable to
The Arabic term ً( حرام أن تطلقp. 88) has been translated to “You mustn‟t
divorce, you can‟t” (p. 59) and the term ( والنبً بتهزرp. 55) has been translated
to “Was joking”
Both of Arabic terms are religious and cultural terms; and might not be
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readers.
The Arabic term ً( اللهم صلً على النبً وروح النبp. 104) has been translated to “A
ً اللهم صلً على النبً وروح النبis an Islamic term said by Muslims during their daily
prayer. The translator has translated the term روحas household while it
actually means soul. This lead to change in the meaning of the original term;
The Arabic term ( النارجٌلةp. 106) has been translated to “Narghiles” (p. 72)
TL readers will not understand what does it means because it is not common
in TL. Another way of translating it is to use a term that is familiar and well
The Arabic term ( الكحل األسودp. 32) has been translated to “Black Kohl” (p. 19)
The strategies that have been used are borrowing and literal translation. The
term الكحل األسودis an odd term for TL readers; and it should not be their
problem to look for each odd word meaning. Therefore, a definition of the term
الكحلcould be used or substitute it with the term eyeliner which could be the
nearest equivalent.
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In Arabic ( النجفp. 82) has been translated to “Najaf, the holy city of Iraq” (p.
54)
In this context Najaf, the holy city of Iraq, the translator used the definition
strategy in order to explain to the TL readers what the city of Najaf is. The term
Najaf by itself would be meaningless if the translator did not define it.
In Arabic ( أم أربعة وأربعٌنp. 372) has been translated to “Spiderwoman” (p. 249)
Spiderwoman might not give the same meaning as in Arabic and the TL
The Arabic term ( أنا بعرضكp. 48) has been translated to “Please” (p. 32)
The term above أنا بعرضكmeans not just please but also and more likely I beg
you. The translation here does not give the same expression as Arabic. So the
term أنا بعرضكshould be translated to I beg you in order to give the meaning as
in Arabic.
The Arabic term ( أنتم كرماء ونحن نستا لp. 133) has been translated to “You‟re
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The idiom أنتم كرماء ونحن نستا لhas been translated literally to You‟re generous
and we deserve it but the TL reader might not receive the same idea in the
same way. The translator here did not find an equivalent to the idiom so she
The Arabic term ( البعٌد عن العٌن بعٌد عن القلبp. 337) has been translated to “Out of
The translator here translated the Arabic proverb البعٌد عن العٌن بعٌد عن القلبby
using the substitution strategy. It is one of the most common strategies when
translating proverbs. The TL readers will understand what the author meant
The Arabic term ( حدا بٌحبش قبرا بإٌداp. 48) has been translated to “That‟d be
The translation That‟d be asking for trouble gives the meaning of the Arabic
phrase حدا بٌحبش قبرا بإٌدا. It might also be translated literally as would somebody
dig his grave with his own hands but both of the translation would achieve the
meaning.
The Arabic term ( رب صدفة خٌر من ألف مٌعادp. 148) has been translated to “A
of the Arabic proverb رب صدفة خٌر من ألف مٌعادshows what the author exactly
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meant. The translator used an equivalent English proverb which makes the TL
The Arabic term ( روحة بال رجعةp. 46) has been translated to “Go then, and I
The translator has not found an equivalent of the proverb روحة بال رجعةin
English so she translated it as Go then, and I hope you don‟t come back by
using the addition strategy. In order to explain the expression, providing more
information is important.
The Arabic term ( لكل حادث حدٌثp. 245) has been translated to “Who knows”
(p.166)
The expression لكل حادث حدٌثoriginally means when things happen, then we
will talk about them. The TL readers will not receive the real meaning of this
translate it as Who knows which does not show what the author meant.
The Arabic term هللا ( من برة اهلل اهلل ومن جوة ٌعلمp. 54) has been translated to
This phrase من برة اهلل اهلل ومن جوة ٌعلم هللاmeans that somebody is showing a
good thing but they are actually completely the opposite. For instance,
somebody might show love and respect for someone but they actually hate
them. Therefore, the translation here “Doesn‟t live up to its reputation?” does
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not show the exact meaning. It is possible to say she is not as good as she
looks like.
The Arabic term ً( ٌا ز رة فً خٌالp.55) has been translated to “Farid Al- Atrash‟s
has been translated to Farid Al- Atrash‟s Rose in my Heart by using both the
3.5 Conclusion
The analysis of Only in London shows how Ivir‟s strategies have been used in
translator had to use different strategies and procedures each time when
dealing with complex cultural references terms in the source text. Therefore, it
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CONCLUSION
This research has shown that language is essential part from culture; and they
cannot be separated from each other. Translators do not only deal with two
languages but also with two different cultures; and they aim to transfer the
cultural terms from one language to another. Therefore, Sapir and Whorf
considered language as the heart of the culture; and any language cannot
exist unless it is steeped in the context of culture (cited in Bassnett, 2002: 22).
Although the concept of translation and culture are inseparable from each
Catford (1965: 21) considers that "the central problem of translation practice is
features, animals, plants), Material Culture (food, clothes, houses and towns,
the cultural gaps that may exist between two different cultures. They, also,
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There are seven strategies suggested by Ivir (1987: 38) to help the translator
addition). They were explained in details and showed how they can be used in
order to fill the cultural gaps when facing unmatched element of culture.
However, not all of these strategies are guaranteed to fill the cultural gap, but
they will eventually achieve the meaning. In addition, it is preferred to use two
This project analyses the translation of the cultural references that have been
used in the translation of the novel only in London by the author Hanan Al-
Shaykh published in 2001. This analysis has been provided by dividing them
dealing with the large amount of cultural references that exist in the source
which may carry other meanings to the translation, and a discussion of its
translation follows.
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Emtinan Alqurashi
REFERENCES
Routledge: London
http://www.bloomsbury.com/Authors/details.aspx?tpid=438 (Accessed on
25 Feb 10)
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Emtinan Alqurashi
12. Ivir, V. (1987) “Procedures and strategies for the translation of culture” In
Oxford
http://www.translationdirectory.com/articles/article1507.php (Accessed on
14 Feb 10)
18. Naguib, Ezzeldin M. (2005). Translation أسس الترجمة. Ibn Sina: Cairo
43
Emtinan Alqurashi
university of Manchester
http://www.chass.utoronto.ca/french/as-sa/ASSA-No21/Article1en.html
http://www.independent.co.uk/arts-entertainment/books/reviews/only-in-
http://semiotics.nured.uowm.gr/pdfs/TRANSLATION_TOROP.pdf
29. Toury, G. (1978). Revised (1995). The Nature and Role of Norms in
London
30. Valdes, J. (1986). Culture bound, bridging the Cultural gap in the
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Emtinan Alqurashi
http://www.translationdirectory.com/articles/article1704.php (Accessed on
16 Feb 10)
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Emtinan Alqurashi
APPENDIX
Text
dreams
الدٌنٌة celebration of
Ashoura
ًالبسمت
translation
وأربعٌن
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Emtinan Alqurashi
نستا ل it
الرحٌم compassionate
the Merciful
الرحمن translated
الرحٌم
عن القلب
لموسة
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Emtinan Alqurashi
الدٌن slippers
can‟t
thousand
rendezvous
come back
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Emtinan Alqurashi
طاووق
السوداء
البٌضاء
األسود Literal
Translation
بالزعتر
حدٌث
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بأرانب rabbit
الشفافة
النساء omission
السوداء
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city of Iraq
translated
بتهزر
الجزاارٌة Warda Al
jazairiya
my Heart
51