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Journal articles on the topic 'Translating Cultures'

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Published: 10 March 2023

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1

Coperías Aguilar, María José, and Juan José Martínez Sierra. "Translating cultures, cultures in translation." Language and Intercultural Communication 21, no. 1 (January 2, 2021): 1–5. http://dx.doi.org/10.1080/14708477.2020.1856335.

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2

Nelson, Brian. "Translating Cultures, Cultures of Translation." Journal of Intercultural Studies 28, no. 4 (November 2007): 361–65. http://dx.doi.org/10.1080/07256860701591193.

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3

Hurley, A. K. "Review: Translating Words, Translating Cultures * Lorna Harkwick: Translating Words, Translating Cultures." Cambridge Quarterly 30, no. 2 (June 1, 2001): 179–83. http://dx.doi.org/10.1093/camqtly/30.2.179.

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4

Malenova, Evgeniya D. "Translating Subtitles - Translating Cultures." Journal of Siberian Federal University. Humanities & Social Sciences 8, no. 12 (December 2015): 2891–900. http://dx.doi.org/10.17516/1997-1370-2015-8-12-2891-2900.

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Mendes-Flohr, Paul. "Introduction Translating Texts, Translating Cultures." Jewish Studies Quarterly 14, no. 2 (2007): 97. http://dx.doi.org/10.1628/094457007781859565.

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6

Mizamkhan, B., and T. Kalibekuly. "THEORETICAL AND PRACTICAL PECULIARITIES OF TRANSLATING CULTURE-SPECIFIC TERMS." BULLETIN Series of Philological Sciences 74, no. 4 (December 9, 2020): 494–97. http://dx.doi.org/10.51889/2020-4.1728-7804.97.

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The term “culture-specific vocabulary” appeared in the 1980s. Problems of translating culture-specific terms from one language to another have always been a serious issue for translators. It causes even more problems if the languages being compared belong to different language groups and represent different cultures. Nevertheless, the study of culture-specific vocabulary helps to achieve the adequacy of translation, which in turn helps speakers of different languages ​​and cultures to achieve mutual understanding. The above emphasizes the relevance and timeliness of the study of translation from the point of view of cultural linguistics. This paper will examine the peculiarities of translating culture-specific terms from Kazakh into English. It provides different methods of translating cultural connotations, taking into account the ways of living and thinking, as well the historical and cultural backgrounds embedded in the source language (hereafter SL) and target language (hereafter TL). These methods will be analyzed using specific examples, originals and translations of such works as “The Path of Abai” by Mukhtar Auezov and “Nomads” by Ilyas Yessenberlin. Therefore, the main aim of the paper is to try to explain main approaches and theories needed for adequate understanding of different cultures through translation.
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Raveh, Daniel. "Translating Across Cultures:." Culture and Dialogue 1, no. 1 (July 23, 2013): 91–105. http://dx.doi.org/10.1163/24683949-00101004.

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The paper offers a philosophical reflection upon the film Ghajini which was directed by Ajith Rahul Murugadoss in 2008. The film is an Indian remake/translation/transcreation of Christopher Nolan’s Memento (2000). Through Ghajini, I attempt to explore the reversible migration between spaces such as forgetfulness and memory, moment and sequence, inwardness (or consciousness) and externality (or the world). The paper creates an intercultural dialogue about self-identity and the materials of which it is made, a theme touched upon and developed in both movies, Ghajini and Memento, each in their own way. Special attention is given to the activity of translation, with its possibilities and impossibilities, as the breeding-ground of every dialogic encounter. In my philosophical collage I draw on classical texts such as Patañjali’s Yogasūtra as well as modern interpretations such as Luce Irigaray’s Entre Orient et Occident.
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Xu, Yuan, Yuanyuan Liu, and Zhengfeng Li. "How Different Scientific Cultures Influence Triz Innovations: Applying Actor–Network Theory in Case Studies of Tesla and NIO Electric Cars." Cultures of Science 2, no. 2 (June 2019): 81–96. http://dx.doi.org/10.1177/209660831900200202.

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Translation is a critical element in the innovative theory of inventive problem solving (TRIZ) methodology. It entails three levels: translating specific practical problems into general TRIZ problems, translating general problems into methodological problems using TRIZ's innovation principles, and practically applying theoretical solutions. Moreover, translations of the same technical problems and TRIZ innovation principles may differ. We applied actor–network theory to explain significant differences in TRIZ translation mechanisms that could account for differences in problem-solving results in different regions. We found that variations in innovation elements among different scientific cultures directly influence TRIZ translation mechanisms.
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Leerssen, Joep. "Cronin, Michael. 1996. Translating Ireland: Translation, Languages, Cultures." Target. International Journal of Translation Studies 9, no. 1 (January 1, 1997): 175–78. http://dx.doi.org/10.1075/target.9.1.14lee.

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10

Card, Lorin. "Translating Cultures: Perspectives on Translation and Anthropology (review)." Language 81, no. 3 (2005): 787. http://dx.doi.org/10.1353/lan.2005.0117.

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Paddon, Seija. "Dysfunction and Its Effect in Literary Translation." Scandinavian-Canadian Studies 16 (December 1, 2006): 114–24. http://dx.doi.org/10.29173/scancan14.

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ABSTRACT: As we acknowledge that the process of translation underwrites cultural exchanges across disciplines, we can no longer consider the act of translating and its results to be value-free. Rather, while the results express the reciprocal relationship between cultures, we are compelled to question how one culture becomes altered and transformed by its encounter with another. It is the aim of this article to illustrate, with the help of selective examples of translations of prose and poetry, how aspects of dysfunction in translating not only distort, but deny the world as we know it to be, hence beg the question “when is translation no longer translation but something else?”
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Kearney, Richard. "Translating across Faith Cultures." Eco-ethica 3 (2014): 145–56. http://dx.doi.org/10.5840/ecoethica2014314.

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13

Kerr, Fergus. "Comment: Translating between cultures." New Blackfriars 89, no. 1020 (March 2008): 135–36. http://dx.doi.org/10.1111/j.1741-2005.2008.00218.x.

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14

Spadaro, Barbara, Charles Burdett, Angela Creese, Charles Forsdick, and Alison Phipps. "In conversation: translating cultures." Translator 25, no. 4 (October 2, 2019): 420–33. http://dx.doi.org/10.1080/13556509.2019.1735211.

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Larhzizer, Fouad. "Daur al-Tarjamah fi Hiwar al-?aqafat Tarjamah al-Ajnas al-Adabiyyah Anmuzajan." Alfaz (Arabic Literatures for Academic Zealots) 8, no. 1 (June 30, 2020): 71. http://dx.doi.org/10.32678/alfaz.vol8.iss1.2600.

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This article aims at describing the role of translation context of inter-cultural dialogues by tracing it from the translations of literary works. Translation is referred to as transmitting something, i.e. concepts, notions, meanings, from a language to other language. Thus, translating literary works does not only mean changing the language of the works but also transferring the cultures of the society whose language is used in works to other societies. This is because literary works come from, and reflect the cultures of their societies. So, the translations of literary works can be regarded as dialogues among different cultures. Apart from difficulties, translation of literary works with varieties of genres has shown its significant role in creating dialogues among different cultures and civilizations. The process of influencing and being-influenced, particularly between Western literature and Arabic literature has triggered the rise and the development of new genres and features of literature which were absent in any one side. It is here that the literary translation works to transfer moods, mentalities, genius, and models of relationships between different emotions and thoughts.
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Abu-Mahfouz, Ahmad. "Translation as a Blending of Cultures." Journal of Translation 4, no. 1 (2008): 1–5. http://dx.doi.org/10.54395/jot-x8fne.

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The aim of this paper is to consider translation as a blending of cultures. This paper argues that a translation will never be fair if something new has not been added to it. Therefore, a degree of cultural interface between two language groups (from English to Indian languages, i.e., Bengali, Marathi) is required for translating any text. This paper also describes translation philosophies from nineteenth century India, when the colonial agenda of translating indigenous texts was a part of a larger enterprise of Imperialism, to recent times when the attempt has been to rescue the work of translation from the restrictions imposed by the rhetoric of technical rules regarding transference from Source Language to Target Language. The result is one of blending of the culture of the Source Language of the original text with the conventions and culture of the Target Language, resulting in a translation that is not an exact translation of the original text but that will provide a faithful cultural understanding of the text in the minds of the Target Language readers.
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Cullell, Diana. "Translating Cultures and Crossing Borders: Catalan Poetry in Translation." Cultura, Lenguaje y Representación 16, no. 2 (2016): 103–24. http://dx.doi.org/10.6035/clr.2016.16.6.

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18

Bednarski, Betty. "Translating Ferron, Ferron Translating: Thoughts on an Example of "Translation Within"." Meta 45, no. 1 (October 2, 2002): 37–51. http://dx.doi.org/10.7202/002017ar.

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Résumé Dans le texte de La nuit (1965) et de sa version "corrigée", Les confitures de coings(1972), Jacques Ferron insère une traduction française d'un poème anglais de SamuelButler, attirant ainsi implicitement l'attention sur l'acte de traduire. S'élabore en même temps, dans la narration et les dialogues adjacents, une thématisation explicite de cet acte, qui se trouve, par le fait même, soumis à un questionnement critique. Quelle est la fonction de la traduction quand celle-ci s'effectue entre cultures "inégales" ? Quels textes traduit-on ? Qui les choisit? Qui réalise les traductions? Celles-ci serviraient-elles des fins précises ? La traduction est ainsi problématisée. Mais quel sens ce questionnement revêt-il pour le traducteur anglais? Comment celui-ci situera-t-il son travail par rapport à une telle remise en question de la traduction de la part de l'auteur lui-même? Telle est la question qui sous-tend ma lecture de la traduction inscrite au cœur de ces deux textes.
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Valero-Garcés, Carmen. "Modes of Translating Culture: Ethnography and Translation." Meta 40, no. 4 (September 30, 2002): 556–63. http://dx.doi.org/10.7202/002805ar.

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Abstract The fields of Translation and Cultural Studies can be seen as encircled within an interdisciplinary framework with fluid boundaries. Focusing my attention on the phrase "the translation of cultures" I will try to explore different meanings of the word "translation'' the way this activity is performed, and by whom. My purpose is to analyze the role of both the ethnographer and the translator as interpreters of experience. I will try to deepen in the dilemmas of "relativism" and "manipulation" of information as a result of that evaluative discrimination they have to do and the current tendencies
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Ho, George. "Translating Advertisements across Heterogeneous Cultures." Translator 10, no. 2 (November 2004): 221–43. http://dx.doi.org/10.1080/13556509.2004.10799178.

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Auer, Stefanie, Harald Hampel, Hans-Jürgen Möller, and Barry Reisberg. "Translations of Measurements and Scales: Opportunities and Diversities." International Psychogeriatrics 12, S1 (July 2000): 391–94. http://dx.doi.org/10.1017/s104161020000733x.

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Increased international collaboration in clinical trials has created a need for scale translations and cross-culturally valid instruments. The use of scales that have been poorly translated and of translations that have not been validated can lead to erroneous results. Accordingly, the quality of studies using nonvalidated translations of scales from different cultural regions should be questioned. Scale translation is important, and it is surprising that little attention has been paid to the methodology of translating measurements and scales into other languages and validating them for different cultures, especially in psychiatric and geriatric research.
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22

Hasan, Abdul-Nafi' Kh. "Difficulties in Translating Culturally Bound Conversational Words and Phrases in English and Kurdish." Koya University Journal of Humanities and Social Sciences 3, no. 1 (June 28, 2020): 174–80. http://dx.doi.org/10.14500/kujhss.v3n1y2020.pp174-180.

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The purpose of conducting this study is to identify and handle the problems arising from translating conversational words and phrases rooted in culture from English into Kurdish and vice versa. To achieve the objectives of the current research, source language conversational texts associated with greetings, politeness terms, kinship terms, address terms and words and phrases used on different occasions are translated into their counterparts in the target language. The results obtained from the translations show that translating cultural concepts is problematic and burdensome, and the problems identified result from cultural differences between the two languages and from literal translation which often leads to unnatural and incomprehensible expressions although this technique is used to borrow a source language expression. The results also indicate that translating culturally-bound conversational words and phrases requires good knowledge and mastery of both languages and cultures and proper use of various translation techniques. This research paper is an attempt to identify the problems that arise in translating culturally-specific conversational words and phrases from English into Kurdish and vice versa. It also aims to find out effective ways of overcoming the problem through implementing appropriate techniques for translating culturally-loaded words and phrases associated with greetings, terms of address, politeness terms, family relationship, in both languages.
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23

He, Ke-yu. "On Obstacles of Metaphor Translation from Perspective of Culture." English Language and Literature Studies 7, no. 1 (February 28, 2017): 126. http://dx.doi.org/10.5539/ells.v7n1p126.

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Translating is a complex and fascinating task, as Richards (1965) once claimed that translating is probably the most complex type of event in the history of the cosmos. In the development of modern translation theories, there is a tendency that culture is introduced into this field. Translating becomes more complex for it has been defined as a cross-cultural communication event, and it involves not only two languages but also two cultures. This shift from emphasis on linguistic transfer towards emphasis on cultural transfer naturally exists in the translation of metaphor. Metaphor is not only an important figure of speech, but also a cognitive means of human mind. The people with different means of thinking have different cultures. The metaphorical language used by people must be fully saturated with culture peculiar to it. So because of the influence of cultural factor, the translation of metaphors becomes the most important particular problem. The paper discusses the reasons for the difficulties of metaphor translation, and summarizes several obstacles of it.
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Guénette, Marie-France. "Agency, Patronage and Power in Early Modern English Translation and Print Cultures: The Case of Thomas Hawkins." TTR 29, no. 2 (August 27, 2018): 155–76. http://dx.doi.org/10.7202/1051017ar.

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At the English court of Queen consort Henrietta Maria (1625-1642), translation was used as a political tool, partly to impose the queen’s linguistic, cultural and Catholic heritage on Calvinist England. The queen played a pivotal role as a patron of the arts and an agent of Anglo-French cultural relations, and many translators dedicated texts to her in the hopes of winning her favour. This article focuses on “translating agents” (Buzelin, 2005), i.e. translators, printers and patrons, operating in the political, religious and literary networks in and around the Queen’s court. My research draws on scholarship on the cultural and ideological aspects of translation in Stuart Court culture and builds on recent studies on the intersection between translation and print in early modern Europe. I study patterns of patronage, literary production, and text circulation; and I probe the political, social, religious, and print networks involved in the production of translations associated with the Queen’s court, and extending well beyond its social or geographical boundaries. I examine translations using digital catalogues (Early English Books Online,Renaissance Cultural Crossroads,Cultural Crosscurrents in Stuart and Commonwealth Britain), and conduct paratextual analyses of translations dedicated to Henrietta Maria. In this article, I study translator Thomas Hawkins by using data fromSix Degrees of Francis Baconand theOxford Dictionary of National Biography. Hawkins was a key translating agent who operated in transnational Catholic print networks and whose translations of Jesuit Nicolas Caussin’sLa Cour Saintefound their way into social and literary networks around the Queen’s court. I situate Hawkins in the political and ideological contexts of the time and show how he promoted Catholic devotional literature in his capacity as agent of translation, culture and ideology. Hawkins’s case illustrates how agency, patronage and power come together in early modern England’s culture of printed translations.
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Brammall, Sheldon. "The Politics of the Partial Translations of the Aeneid by Dudley Digges and Marie de Gournay." Translation and Literature 22, no. 2 (July 2013): 182–94. http://dx.doi.org/10.3366/tal.2013.0112.

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This is a comparative study of two almost exactly contemporary translations of Book 4 of Virgil's Aeneid: Marie de Gournay's of the last 500 lines (published 1620), and Sir Dudley Digges’ of the whole Book (published 1622). I show how these translators participated in what could be called ‘communities of Virgil translation’ in the early seventeenth century: they were both conspicuously part of local cultures of appropriating and translating Virgil, and these cultures provide the necessary context for reading these works. Second, I argue that one of the distinctive qualities of partial translations of the Aeneid in the early seventeenth century is that they make it possible to draw out particular political themes quickly and to enter them into the public debate. These themes are certainly not always the obvious ones.
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Isaxanli1, Hamlet. "History and Policy of Translating Poetry: Azerbaijan and Its Neighbors." Meta 59, no. 2 (November 21, 2014): 310–29. http://dx.doi.org/10.7202/1027478ar.

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Throughout the history of civilization the art of translation has existed as a bridge that connects different cultures. The article focuses on the history of poetic (and other) translations in the Middle East and territories abutting Azerbaijan from the Middle Ages to the 20th century. It also explores the practice of translating holy books and its influence on the region, as well as the tradition of nezire, or writing a new book under the inspiration of an original one rather than simply translating the original. The second part of the article discusses the history of poetic translation into and from the Azerbaijani language, especially translation work from Abbas Sehhet and Samad Vurghun, two renowned translators in Azerbaijani history. Finally, important aspects of the art of translating poetry are reviewed and analyzed, such as poetic forms and metaphors, rhythm and rhyme schemes, and the style of the text. The article concludes by making the point that poetry should indeed be translated; however, translators must take many factors into account in their work so that the target text reflects as much as possible the beauty of the original.
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Sabra, Nour Elhoda. "Critique of the Arabic Translation Strategies of Verbo-Pictorial Gendered Metaphor: Doris Lessing's The Cleft." International Journal of Linguistics and Translation Studies 4, no. 1 (January 31, 2023): 32–46. http://dx.doi.org/10.36892/ijlts.v4i1.290.

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This article is mainly concerned with the strategies employed in translating verbo-pictorial gendered metaphor when used as a literary work cover. It focuses on the translation strategies employed by Arab translators in translating the cover of Doris Lessing's novel The Cleft. It raises the questions of to what extent translating a verbo-pictorial gendered metaphor employed as a literary work cover may clarify and elucidate nontraditional new images in different cultures. The article also emphasizes how a verbo-pictorial gendered metaphor plays a role in structuring gender relation new images. The article argues that the translation of gendered metaphors that appeared in feminist literary works invites different translation strategies when it is translated from English into Arabic.
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St-Pierre, Paul. "Translating Communities." TranscUlturAl: A Journal of Translation and Cultural Studies 1, no. 1 (August 5, 2008): 1. http://dx.doi.org/10.21992/t9pp8d.

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This article will focus on communities which translate and communities which are translated, with an emphasis on the often unintended, unexpected, and unwanted effects of translation. Beginning with the scepticism – ‘hostility’ would perhaps be a better word – shown by Augustine towards Jerome’s undertaking to produce a new Latin translation of the Old Testament based on the Hebrew text rather than the Greek version of the Septuagint, and from there moving on to Mark Fettes’s discussion (in In Translation) of the reception of the translation into English of Haida myths by the Canadian poet Robert Bringhurst, as well as to the translation, also into English, of literary texts in Oriya, one of the national languages of India, I will draw attention to what, in these cases at least, has been perceived by some – usually those left out of the process of translation – as the danger or violence of translation. Given such a negative perception of translation, generalized in the Italian adage traduttore traditore, the question arises as to how this translation effect can at the very least be reduced, if not eliminated entirely, and how the “community with foreign cultures” that Lawrence Venuti writes of in “Translation, Community, Utopia” can come into being. A collaborative approach to translation involving participants from both source and target, foreign and domestic cultures – a new community of translators – will be put forward as a possible solution
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Osuna, Cesar. "A Quixotic Endeavor: The Translator’s Role and Responsibility in Bridging Divides in the (Mis)handling of Translations." Humanities 9, no. 4 (October 15, 2020): 119. http://dx.doi.org/10.3390/h9040119.

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Miguel de Cervantes’ Don Quixote de la Mancha, one of the most translated works of literature, has seen over twenty different English translations in the 406 years since its first translation. Some translators remain more faithful than others. In a world where there should be an erasure of the lines that separate cultures, the lines are, in fact, deepening. John Felstiner explains in his book, Translating Neruda: The Way to Macchu Picchu, that “a translation converts strangeness into likeness, and yet in doing so may bring home to us the strangeness of the original... Doing without translations, then, might confine us to a kind of solipsistic cultural prison” (Felstiner 5). By looking at translations of Don Quixote de la Mancha, this paper examines how the inaccuracies and misrepresentations by translators deepen the lines that divide cultures. Textual edits are made, plots are altered, and additions are made to the text. These differences might seem inconsequential to the reader, but the reverberations of such changes have tremendous consequences. While there may not be a perfect translation, editors and translators must aim towards that objective. Instead, the translators appropriate the work, often styling or rewriting it in order to mold it to fit their own visions of what the work should be. Thus, Don Quixote lives on through translation and is lost due to being an unwitting and unwilling participant of malpractice. The only way to bridge cultures is for the translator responsibly to present readers with translations that stay true to the original. By doing so, readers can be more empathetic towards cultures unfamiliar to them, and only then can we truly have an understanding of others.
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Dawood Al-Qahtan, Filwah i., and Osama Abdulrhman Al Qahtani. "Translating Animal Idioms from English into Arabic: An Application of Nida’s Strategies for Translating Idioms." Arab World English Journal For Translation and Literary Studies 5, no. 3 (August 15, 2021): 82–100. http://dx.doi.org/10.24093/awejtls/vol5no3.7.

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Many animal-related idioms are found in Arabic and English languages. However, since there are some differences between Arab and western cultures in history, tradition, geographical environment and mode of thinking, animal idioms can create a cultural gap, which hinders mutual understanding between both cultures. The cultural gap is noticed when translating animal idioms from English into Arabic. Therefore, this research investigates problems encountering translators in the translation of animal idioms from English into Arabic. It also presents strategies that can be applied in the rendition of animal idioms from the source language into the target language. The study discusses problems and strategies of translating animal idioms based on Eugene Nida’s strategies for translating idioms (1964). To conduct the study, the researcher developed an empirical survey adopting a mixed approach of qualitative and quantitative methods, to gain a detailed understanding of the translational problems and strategies followed by Saudi translators in the transference of animal idioms from English into Arabic. Findings of the study indicate that most translator respondents opted for the strategy of translating an idiom into a non-idiom even when a corresponding idiom is found in Arabic.
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Weninger, Robert K., Kurt Mueller-Vollmer, and Michael Irmscher. "Translating Literatures, Translating Cultures. New Vistas and Approaches in Literary Studies." German Quarterly 72, no. 4 (1999): 425. http://dx.doi.org/10.2307/408499.

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Freitas, Marcus Vinicius, Kurt Mueller-Vollmer, and Michael Irmscher. "Translating Literatures, Translating Cultures: New Vistas and Approaches in Literary Studies." World Literature Today 73, no. 4 (1999): 834. http://dx.doi.org/10.2307/40155299.

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Elfe, Wolfgang D., Kurt Mueller-Vollmer, and Michael Irmscher. "Translating Literatures: Translating Cultures: New Vistas and Approaches in Literary Studies." South Atlantic Review 64, no. 3 (1999): 114. http://dx.doi.org/10.2307/3201701.

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34

Sievers, Wiebke. "Translating Literatures – Translating Cultures: New Vistas and Approaches in Literary Studies." Informationen Deutsch als Fremdsprache 27, no. 2-3 (June 1, 2000): 264–66. http://dx.doi.org/10.1515/infodaf-2000-2-377.

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Horváth Futó, Hargita, and Éva Hózsa. "Divergent Cultural Environment – Translator Authenticity." Acta Universitatis Sapientiae, Philologica 8, no. 2 (December 1, 2016): 7–20. http://dx.doi.org/10.1515/ausp-2016-0014.

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Abstract People and communities living geographically far from each other and originating from culturally different environments establish contact with each other by means of the sudden spread of information and communication technologies. Knowledge of world languages no longer suffices for engaging in successful social interaction, it has to be accompanied by intercultural competence. Intercultural communication occurs when interlocutors belonging to different cultures understand each other. The translator’s work can be also understood as intercultural communication since in addition to translating linguistic material, the translator also transcodes the culture of the source language into the target language. (Inter)cultural competence is therefore one of the basic requirements for a translator. There is an ever-increasing emphasis on mediation between different cultures in translation, and according to new interpretations of translation this mediation represents the keystone of translation. The present study examines how elements of Hungarian culture are rendered in Serbian and German by analysing translations of Hungarian authors’ works into these two languages.
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I. Alghbban, Mohammed, and Zouheir Maalej. "Cultural Filtering of Metaphor Translating: A Cognitive Science Perspective." Arab World English Journal For Translation and Literary Studies 7, no. 1 (February 24, 2023): 70–100. http://dx.doi.org/10.24093/awejtls/vol7no1.6.

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The driving force of the current research runs as follows: Since metaphor is a carrier of thought, culture will be argued to act as a filter in metaphor translating, precluding unexpected, unfamiliar, and shocking knowledge both linguistically and conceptually from being smuggled into the target language and culture. The study aims to show that metaphor translating can be best dealt with from a cultural perspective, isolating cultural knowledge as a guide for decision-making in translating. The significance of the study lies in the fact that metaphor translating should not be monitored by ready-made procedures but should be dealt with on a case-by-case basis, with consequences for ready-made procedures and new paths followed in translating. The study will seek to address the following question: How does cultural filtering take affect metaphor translating? The article adopts a three-step framework: (i) measuring cultural knowledge’s compatibility, or lack of it, carried by Source Language metaphor and its target language translation, (ii) triggering of cultural filtering in case of incompatibility, and (iii) comparing cultures based on Hiraga’s four-scenario scheme to assess the position of the two cultures in presence. Cultural filtering will be illustrated through concrete examples in disciplines such as politics, economics, and advertising across English and Arabic and written and pictorial metaphors.
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Karabekova, E., and S. Abdykadyrova. "Translating Methods of Realities in English, Russian and Kyrgyz Culture." Bulletin of Science and Practice 7, no. 11 (November 15, 2021): 448–54. http://dx.doi.org/10.33619/2414-2948/72/57.

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This article is devoted to the problem of translation of linguistic realities in English, Russian and Kyrgyz cultures. The article is an overview of the realities in the mentioned cultures. An attempt is made to find ways to overcome the linguo-ethnic barrier when translating concepts from the Kyrgyz language, reflecting the national character. The essence of this problem boils down to the fact that the main requirement of translation is to preserve the originality of the translated text and to study the cultural component of the text. It should be aimed at identifying the differences between the original and the translation, not only because of the linguistic form, but also because of the cultural one. The main purpose of the article is to analyze the elements of the linguistic specificity of translation of realities in English, Russian and Kyrgyz cultures. The subject of the research is ethnic elements — objective problems arising during translation, and methods of their solution, that is, the transfer of cultural realities during translation. The article examines the theory of cultural realities in the translation aspect and analyzes the main features and methods of translating words-realities. The selected realities are analyzed from the point of view of their translation methods to identify the most effective ones. To solve the set specific tasks, the following methods were used in the work: analysis, synthesis, classification and generalization of the data obtained. As a result of the study, material was obtained, the analysis of which made it possible to conclude that the choice of one way or another way to overcome the linguo-ethnic barrier depends on the situation of intercultural communication, as well as on the goals of the participants in the communication.
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38

Menacere, Mohammed. "Arabic Methaphor and Idiom in Translation." Meta 37, no. 3 (September 30, 2002): 567–72. http://dx.doi.org/10.7202/003627ar.

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Summary This paper attempts to discuss the problems of translating Arabic discourse involving specific cultural concepts. Cultural differences besides linguistic complexities constitute areas of potential difficulties in translating Arabic into English. These difficulties arise when one form of behaviour in one culture is virtually non-existent in another, or when the same cultural concept is conceived and interpreted differently by both cultures. The paper also considers the degree to which Arabic metaphors and idioms may be preserved in English translation.
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Banville, Dominique, Pauline Desrosiers, and Yvette Genet-Volet. "Translating Questionnaires and Inventories Using a Cross-Cultural Translation Technique." Journal of Teaching in Physical Education 19, no. 3 (April 2000): 374–87. http://dx.doi.org/10.1123/jtpe.19.3.374.

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With the rise of cultural diversity in populations, researchers are faced with new issues, such as working with participants from other cultures that speak different languages. This research note presents a methodology developed by Vallerand (1989) in the psychological field that translates and validates questionnaires and inventories developed for a specific culture. This cross-cultural technique has seven steps and insures that the instrument will provide data that are valid and reliable in the targeted population. The seven steps are defined, and examples of results from a study using this methodology are provided.
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Almahasees, Zakaryia, Yousef Albudairi, and Hélène Jaccomard. "Translation Strategies Utilized in Rendering Social Etiquette in Holy Quran." World Journal of English Language 12, no. 6 (July 18, 2022): 137. http://dx.doi.org/10.5430/wjel.v12n6p137.

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The study aims at filling the gap in the translation of Quranic verses concerning social etiquette[1]. Translating culture specific items (CSIs) can be challenging because certain elements have meanings particular to the culture and the language in which they appear. These meanings do not exist necessarily in other cultures. Translation strategies tend to solve translational problems by applying specific procedures to the translated text. The article at hand has studied the translation strategies used by seven translations of the Holy Quran relating to social etiquette, based on the selection of Quranic verses pertaining to social etiquette as followed by practicing Muslims through analyzing nine English translations from 1930 to 2009. It is found that the dominant translation strategy is the literal translation, with 89% of all strategies in preference to other strategies such as free translation, neutralization, paraphrasing, lexical creation, and adaptation.[1] Eittquette is defined as “a set of customs and rules for polite behaviour, especially among a particular class of people” Collins (2022).
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41

Rudenko, Elena, Nargilya Gadzhieva, and Ira Agasieva. "Translating business cultures: anglicisms in German discourse." E3S Web of Conferences 273 (2021): 12141. http://dx.doi.org/10.1051/e3sconf/202127312141.

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The paper explores assimilation strategies employed to integrate anglicisms into German written business discourse. The study was carried out on the textual level, which gives valuable insight into the rules and norms governing business communication and thus contributes to a better understanding of written conventions deemed appropriate within business discourse communities. The authors hold the view that assimilation problem can be treated as translation problem. In accordance with this view anglicisms were evaluated in respect to the strategies of foreignisation and neutralization understood as different degrees of assimilation. The results show that neutralizing strategy aimed at mixing borrowed and native language units outweighs quantitatively the foreignising strategy, which indicates the overall trend towards a balanced approach to the incorporation of anglicisms. The authors conclude that assimilation strategies applied to anglicisms should be consistent with the purposes and objectives of professional communication. Thus developing adequate assimilation strategies ensures optimal transmission of ideas and improves text coherence.
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Juanillo, Kay Tepait. "Challenges of Translating Poetry: The Filipino Translation of William Shakespear's Sonnet 18." JETAL: Journal of English Teaching & Applied Linguistic 2, no. 2 (April 29, 2021): 49–55. http://dx.doi.org/10.36655/jetal.v2i2.528.

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Translation plays an important role in understanding different cultures and societies. Among the various kinds of translation, many scholars have debated the difficulty even impossibility of literary translation, especially Poetry. Translation of poetry requires the preservation of the specific aesthetic and expressive value when the work is transferred from the source language to the target language, which may be changed or altered after translating the work. This study discusses the different linguistic, cultural, and aesthetic issues in translating poetry. This study also discusses the translation issues in the Filipino translation of William Shakespeare�s Sonnet 18. The study shows the complications and sometimes impossibility in translating poetry as compared to other literary works like prose. This study is significant as it encourages experimental strategies that can show the uniqueness of translation as a linguistic and cultural practice.As a result, it can be concluded that the task of the translator is not to express what is to be conveyed but to find the intended effect upon the language into which she/he is translating in a way that leads to produce the echo of the original, even though it is impossible to be able to create a replica of the original text.
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Palu, Ma’afu. "Translating Sexual Taboos." Bible Translator 73, no. 2 (August 2022): 240–51. http://dx.doi.org/10.1177/20516770221104477.

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This paper outlines an approach for translating sexual references in the Bible in a culture that considers the subject taboo in public discussions. Such is the case in most Pacific Island cultures, especially in the Tongan culture. We will look at various examples of sex-related language, and conceptual metaphors in particular. For this, a method is proposed for understanding metaphorical expressions based on Lakoff and Johnson's cognitive linguistic view of metaphor. Then, this method is applied to biblical references to sex in the biblical storyline, focusing especially on the Old Testament. Finally, suggestions are offered for how best to translate sexual terms in Tongan Bible translation.
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Werner, Oswald. "Translating Cultures: Perspectives on Translation and Anthropology. Paula G. Rubel , Abraham Rosman." Journal of Anthropological Research 60, no. 3 (October 2004): 458–60. http://dx.doi.org/10.1086/jar.60.3.3630790.

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45

Komporaly, Jozefina. "Translating Hungarian Drama for the British and the American Stage." Hungarian Cultural Studies 14 (July 16, 2021): 164–75. http://dx.doi.org/10.5195/ahea.2021.434.

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Reflecting on my experience of translating contemporary Hungarian theater into English, this paper examines the fluidity of dramatic texts in their original and in translation, and charts collaborations between playwrights, translators and theater-makers. Mindful of the responsibility when working from a “minor” to a “major” language, the paper signals the discrepancy between the indigenous and foreign ‘recognition circuit’ and observes that translations from lesser-known languages are predominantly marked by a supply-driven agenda. Through case studies from the work of Transylvanian-Hungarian playwright András Visky, the paper argues that considerations regarding such key tenets of live theater as “speakability” and “performability” have to be addressed in parallel with correspondences in meaning, rhythm and spirit. The paper also points out that register and the status of certain lexical choices differ in various languages. Nuancing the trajectory of Visky’s plays in English translation, this paper makes a case for translations created with and for their originals, in full knowledge of the source and receiving cultures, and with a view to their potential in performance. The paper posits the need for multiple options encoded in the translation journey, including hypothetical concepts for future mise-en-scène, and situates the translator as a key participant in the performance making process.
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Stawecka-Kotuła, Agnieszka. "Disruptive strangeness or domesticated exoticism? Some challenges of cultural translation in the Polish rendition of Fury by Salman Rushdie." Crossroads A Journal of English Studies, no. 34(3) (2021): 46–58. http://dx.doi.org/10.15290/cr.2021.34.3.04.

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The unfolding hybridisation of cultures calls for a culture-oriented approach to translation that could respond to the needs and expectations of contemporary readership. The present paper is devoted to the concept of the cultural turn in translation studies and its practical implications on actual translations of contemporary literary works. To illustrate the complexities of translating cultural elements, the Polish translation of Fury reflecting the usual Rushdian blend of voices, plots, multi-cultural hybrid and culture references is used. The paper seeks to exemplify and discuss choices made by the translator striving to acquaint the target text reader with the complex universe of the novel to the similar extent as experienced by the source text reader. The principal strategy adopted by the Polish translator might be labelled as domesticated exoticism.
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Cardinal, Philippe. "Why Do They Do It?–A Brief Inquiry into the Real Motives of Some of the Participants in the Recording, Transcribing, Translating, Editing, and Publishing of Aboriginal Oral Narrative." TTR : traduction, terminologie, rédaction 18, no. 2 (May 17, 2007): 135–59. http://dx.doi.org/10.7202/015768ar.

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This article inquires into the motives of the participants in the recording, transcribing, translating, editing and publishing of Aboriginal narrative. The motivation of Aboriginal communicators, at the outset simple altruism, has evolved onto a pressing need to bear witness to past and present wrongs perpetrated against them by various agents of the dominant society. Social scientists’ motivations are equally complex. Most of the social sciences, and particularly anthropology, practice translation. Anthropology has elaborated translation theories that betray a general unease with how and why anthropologists translate. Anthropological translation differs from that of other disciplines in that when anthropologists translate oral and written “texts,” their ultimate aim is in fact the “translation” of the cultures that produced them. Keywords: anthropology, translation, Aboriginal, oral narrative, cultures.
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48

Ebrahimi, Mohammad Amin. "Cultural value of translation of proverbs and synopsis." JOURNAL OF RESEARCH AND KNOWLEDGE SPREADING 1, no. 1 (December 4, 2020): 11484. http://dx.doi.org/10.20952/jrks1111484.

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Language is formed in the context of culture; on the other hand, the culture of a society is reflected in the language's mirror. Language has a cultural backbone as a communication tool. This cultural backing is in fact the basis for the emergence of vocabulary and its conceptual boundaries, as well as the decisive factor in the image and image reflected in the ords and proverbs. Because different ethnic groups have different cultures, there are problems on the path to the relationship between nations and the mutual understanding of languages. The methods of translating proverbs and synopsis as part of language and culture play a significant role in communicating, despite the fact that some cultural reflections sometimes apply in the above interpretations because of the inappropriateness of the methods of translating neglected. Since one of the goals of translation is to create and promote communication between cultures, ignoring the cultural aspects of texts in translation can reduce the scientific and cultural values of translated works. The present paper seeks to explain this problem and provide some solutions.
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Wang, Da Lai. "Cultural Functions of Translation: Sustainable Development in the Context of Globalization." Advanced Materials Research 347-353 (October 2011): 426–30. http://dx.doi.org/10.4028/www.scientific.net/amr.347-353.426.

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This paper aims to account for sustainable development of different cultures in the context of globalization from the perspective of cultural functions of translation, which wield enormous power in constructing representations of the foreign culture and have far reaching effects in the target culture. According to cultural communication of translation, the major task of translation is to turn the cultural information in one language into another. Therefore, in the process of translating, the translator should try his utmost to allow his target language reader to acquire cultural information of the source text in order to promote mutual understanding between Western people and Eastern people and make different cultures co-exist peacefully and achieve sustainable development.
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Sobari, Dolla. "Strategi dan Kesalahan Mahasiswa Prodi BSA dalam Menterjemahkan Naskah Berbahasa Indonesia ke Bahasa Arab." TAMADDUN: Jurnal Kebudayaan dan Sastra Islam 18, no. 2 (December 2, 2018): 26–39. http://dx.doi.org/10.19109/tamaddun.v18i2.2720.

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Translating is a language skill in transfering meanings or messages from a source language (SL) to a target language (TL) by considering lingustic aspects and the culture of its speakers. In translation activity, the transfered messages should not be different from those of the source language, thus the speakers of the target language are able to understand the meanings or massages received. The importance of translating Indonesian text into Arabic language involves providing information about Indonesian cultures such a way that people will be well informed of Indonesia in general. The subject of this study is the students majoring in Arabic language and literature, particularry those who are taking translation course. The problem of the study is concerned with translation applied by the students in translating Indonesian writtten texts Arabic language. The second problem of the study dealt with finding errors made by the students in translating the texts. The kind of this study is a field research. Speaking & listening methods were used to collect data. Meanwhile, descriptive qualitative technique was used to analyze data. The results of the study indicate that the translation strategies applied by the students in this research consist of transposition (8) form addiction (7), arabic formation (6), borrowing meanings (5), word reduction (4), deletion (2), narrowing (2) and using synonim (1). Then, the unused strategies in translating Ibnu Rusdy’ t texts concist of modulation, expansion, equvalence and transfer. in the meantime, the errors made by the students in translating the texts are in terms of semantic error, (6 times), phonological error (4 ), morphological error (8) and syntactical error (5). Key words : Strategies, error, translating.
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