Gotowa bibliografia na temat „Translations from Yakut”

The article is a review of translations of the Yakut heroic epic olonkho into Russian and foreign languages. The review captures a large period, from Soviet times to the present. For the first time, such a study included unknown and little-known translations, as well as reviews on translations. The need to preserve and popularize the Yakut cultural heritage, represented by outstanding works of the Yakut classics, is confirmed by the history of Russia and of all mankind. The relevance of translation projects is due to the fact that in 2005 UNESCO recognized the Yakut heroic epic olonkho as a masterpiece of the oral intangible heritage of mankind, which, in turn, caused attention to olonkho in different countries. This fact inspired an interest to Yakut epic worldwide and stimulated translations of it into various languages and the research of these translations that supposed to be a tool for Northern cultural heritage preservation. The subject of the research is the EnglishThe significance of translations of the olonkho epic is determined by the features of the development of traditional communities at the present stage, their cultural heritage, which is in danger of extinction, is of particular concern. Olonkho - the ancient heroic epic of the Yakuts - is one of the brightest examples of the archaic folk epic. The olonkho formed the ideas of the Yakut people about the universe, a system of moral values, traditional beliefs and customs, the originality of language and culture. Particularly relevant is the question of the features of the translation of the Yakut heroic epic olonkho into the world languages. The uniqueness of the artistic world and the language of the epic olonkho determines the extreme complexity of its translation and significantly distinguishes it from all other kinds of literature. At the end of the twentieth century the Yakut heroic epic olonkho spoke not only in Russian, but also in other languages of the world. This paper considers translations of the Yakut epic olonkho into Russian, English, French, Korean, in particular, the full-text English translation of the olonkho Nurgun Botur the Swift by P.A. Oyunsky translations of olonkho Eles Bootur by P.V. Ogotoev and other epic texts. Translators of German, Turkish and Japanese also paid attention to various olonkho texts.

Тувинское героическое сказание «Кунан Хара» издано в книжной серии «Эпические памятники народов мира», основанной в 2014 г. Национальным организационным комитетом «Олонхо» в целях содействия распространению эпического наследия народов России посредством взаимных переводов произведений между народами – носителями эпических традиций. В издании представлены тувинский текст, текст перевода с тувинского на русский язык и два варианта переводов на якутский язык, осуществленных разными переводчиками. Актуальность темы исследования обусловлена возрастающим интересом к сравнениям оригиналов и переводов эпических произведений тюркских народов. В статье были сопоставлены и сравнены переводы тувинского эпоса «Кунан Хара» А. Жиркова с оригинального текста на тувинском языке и А. Борисовой с текста на русском языке на якутский язык. Цель статьи – сопоставление переводов с языка оригинала и через язык-посредник на якутский язык. Методом исследования послужил сравнительно-сопоставительный анализ оригинала текста и переводов, в частности анализ содержания переводов в сопоставлении с содержанием подлинника. В результате сравнительно-сопоставительного анализа содержаний текстов оригинала и переводов были выявлены наличие типологических и генетических связей между якутским олонхо и тувинским героическим сказанием. При переводе с языка оригинала на якутский язык эпический текст воспринимается как истинно якутский эпос: задается четкий ритм, отсутствуют заимствованные слова, отмечается малое использование таких способов перевода, как транслитерация, перевод реалий и др. The Tuvan heroic legend «Kunan Hara» was published in the book series «Epic Monuments of the Peoples of the World», founded in 2014 by the National Organizing Committee «Olonkho» in order to promote the dissemination of the epic heritage of the peoples of Russia through mutual translations of works between peoples – carriers of epic traditions. The publication presents the Tuvan text, the text of the translation from Tuvan into Russian and two versions of translations into the Yakut language, carried out by different translators. The relevance of the research topic is due to the growing interest in comparisons of originals and translations of epic works of the Turkic peoples. The article compares and compares the translations of the Tuvan epic «Kunan Hara» by A. Zhirkov from the original text in the Tuvan language and by A. Borisova from the text in Russian language into the Yakut language. The purpose of the article is to compare translations from the original language and through an intermediary language into the Yakut language. The research method was a comparative analysis of the original text and translations, in particular, an analysis of the content of translations in comparison with the content of the original. As a result of a comparative analysis of the contents of the original texts and translations, the presence of typological and genetic links between the Yakut olonkho and the Tuvan heroic legend was revealed. When translating from the original language into the Yakut language, the epic text is perceived as a truly Yakut epic: a clear rhythm is set, there are no borrowed words, there is little use of such translation methods as transliteration, translation of realities, etc.

This article analysis various pre-20th century versions of the Lord's Prayer in the Yakut (Sakha) language. Translation variants of this prayer are interesting from the standpoint of comparative analysis. The translations of this prayer are some of the earliest texts in the Yakut language that can be compared with each other. The article analyzes the spelling, morphological, lexical and syntactic features of the prayer’s versions.

Describing a culture by means of another language is a large and interesting translation task. Nowadays, this eternal problem becomes more and more relevant for traditional cultures since the quality of the transmitted verbal information about unique culture-specific elements also depends on the accuracy of their description. The Russian language for the peoples of the Russian Federation is the language of interethnic communication, and translating folklore and literary texts, as well as writing scientific works in Russian on the Yakut culture, allows other peoples to discover the Yakut culture. Over the four centuries of Yakut-Russian contacts, many texts describing the Yakut culture have been created in Russian. In this research, the source material is three different texts: a translation of a heroic epic, a translation of a work of fiction, and an ethnographic description of a native speaker of the Yakut language and culture written in a non-native Russian language. These texts contain the same culture-specific elements that are translated differently depending on the target audience. In the course of the research, we have found that the culturespecific elements of the Yakut culture are mainly transliterated, and commentaries on them can be different in exhaustiveness and depth. In addition, we note that traditional loan translations from the Yakut language have been established to translate various epithets and set expressions associated with folklore and mythology. Such expressions often seep into scientific texts on ethnography because traditional crafts and traditional life, in general, are inextricably linked with the spiritual culture of the people.

At present, the official business style of the Yakut language is more developed in comparison with the translations of the twentieth century, when this style was just beginning to be practiced. Along with this, the translation of official-business style texts is also developing. As state and municipal services are an integral part of our life and understanding the strengths and merits, which adds the translation to society, it is very important to translate the Yakut language information, regulatory documents of the population of our Republic and members of the institutions, namely the Standard of applicants to the State autonomous institution Multifunctional center for the provision of state and municipal services in the Republic of Sakha (Yakutia) Rules of applicants. The aim of this work is to analyze the difficulties of transmission clich official-business style of Russian into Yakut language and the search approach solutions to these difficulties. The methodological basis of this study is the comparative and descriptive methods based on the data obtained by the continuous sampling method. As a result of the analysis, we identified lexical and grammatical difficulties in translating official-business style cliches from Russian into Yakut. Lexical words include borrowing words, words without equivalent correspondence and abbreviations in the cliche, where the first ones are most often transmitted to the Yakut language by transcription or remain by themselves, the second ones are translated by an adequate replacement, paraphrasing or description, and the third ones with the Russian version in a bracket. Grammatical difficulties include complex sentences with passive constructions and participial turns, which directly affect how the cliche will be translated into them. Cliches in complex sentences occur frequently, sometimes several times in the same sentence.

The article reveals the types of stylistic errors made when translating a literary fairy tale from Russian into the Yakut language; examples are given from the translated text made by the Yakut translator V. S. Fedorov – Sameer Basylai in 1983. As the source text for the comparison, we used Russian translations made by the Hansen spouses of the fairy-tales by famous Danish writer Hans Christian Andersen: “Wild Swans”, “Flint”, “Steady Tin Soldier”, “Piggy Bank”, “Ugly Duckling”, “Snow Queen”, “Nightingale”, “Shepherd Girl and Chimney Sweep”, “Old House”, “Magic Hill”, “Flying Chest”, and “Thumbelina”. A comparative and descriptive method was used with the use of the classification of stylistic errors made in the Yakut translation. The methodological basis of this study was the work of Russian researchers I. B. Golub and G. Y. Solganika in the field of stylistics and culture of speech of the Russian language, as well as educational publications in the Yakut language by T. I. Petrova, A. A. Vasilyeva, and N. A. Efremova. The authors gave an objective assessment of the quality of the translation of the text in the Yakut language, based on the analysis, the following types of stylistic errors in the translated text were identified: 1) at the lexical level (confusion in the meaning of the word, redundancy, insufficiency of the word, violation of the usual and literary norms, distortion of phraseological units, interspersed with clericalisms); 2) at the grammatical level (adding inappropriate affixes); 3) at the syntactic level (violation of the order of words in a sentence).

The object of the study is the Siberian stories of V.G. Korolenko. The subject of the study is the portrait characteristics of the heroes of V.G. Korolenko's Siberian short stories. The material for the study was the portrait characteristics of the heroes of V.G. Korolenko's Siberian short stories translated by N.E. Mordinov-Amma Achchygyya. His stories are rich material for research, since in them the portrait characteristics of the characters are presented very figuratively, using various expressive means (metaphors, comparisons, personifications, metonymies, hyperboles). The short stories "Makar's Dream", "Marusina Zaimka", "At-Davan" from the Yakut cycle of Siberian short stories were chosen for the study. The theoretical basis for the research is the works of G.N. Pospelov, A.B. Esin, L.S. Kulik, O.I. Ivanova, K.I. Platonova, I.S. Yemelyanov and others. The purpose of this work is to identify the features of the translation of portrait characteristics in the translation of Korolenko's literary texts from Russian into Yakut. The purpose of the work identified the following tasks: 1) to analyze the concept of "portrait characteristics"; 2) to make a solid selection of portrait characteristics from Siberian stories; 3) to consider the features of the translation of portrait characteristics when translated into the Yakut language. Descriptive and comparative methods were used to solve the research tasks. The material was collected using a continuous sampling method. The relevance of this study is due to the lack of scientific works in Yakut literary studies on the comprehensive study of portrait characteristics when translated into the Yakut language. The scientific novelty of the work lies in the fact that in modern literary criticism, the transfer of portrait characteristics in the translation of literary texts remains still unexplored. The theoretical significance of the study lies in the fact that it reveals for the first time the features of portrait characteristics when translated into the Yakut language. The practical significance of the research lies in the possibility of using its results in the analysis of other similar works and their translations. Also, the research materials can be used in universities of the humanities in the creation of textbooks, textbooks on translation practice for students of the philological department.

The article aims to analyze the linguistic specificity of interjections in the structure of a folklore text. The material used is the outstanding Yakut heroic epic olonkho Nyurgun Bootur the Swift, created by Platon Oyunsky. This epic was translated into the Bashkir language as part of the project “Publishing mutual translations of epics of the peoples of the world.” The objectives of the study are to identify interjections that are used in olonkho; in an effort to identify the grammatical and semantic features of interjections, the specifics of which are revealed when translating an epic work from Yakut to Bashkir. To solve the assigned problems, the main method used in the work is comparative analysis, as well as the functional-semantic method. With their help, the linguistic nuances of translation from one Turkic language to another are established, and it is found out by what means the original text is most adequately conveyed in translation. The relevance of the study is due to the need to study the linguistic possibilities of achieving adequacy or equivalence of the text when translating folk epic works from related languages, including taking into account the peculiarities of the translation of individual parts of speech. The novelty of the study lies in the fact that for the first time the interjections of the Bashkir and Yakut languages used in folklore texts are analyzed in the aspect of translation. Such a study contributes to a deeper comparative study of the functional-semantic capabilities of an entire thematically organized group of words in related languages, and helps to identify their genre linguistic identity inherent in specific languages. Interjections convey the feelings and emotional experiences of the characters in the work; they are classified into universal, understandable to all languages, common to Turkic languages, or specific (these make up the majority). The classification of interjections as non-equivalent vocabulary determined their transmission during the translation process through transcription, without grammatically changing the words, which ensures the preservation of the originality, national specificity and cultural flavor of the source text. The original, deeply national interjections used in olonkho help to recreate the unique world of olonkho, help to comprehend the deep secrets of the spiritual heritage of the Yakuts, and translation allows other peoples to touch the spiritual treasury of the people. The presented research has prospects for further study of the peculiarities of the functioning of parts of speech in the language of folklore.

The aim of the research is to trace the process of creating new original, independent works by conducting a comparative analysis of the poetic structure of the works by the first Yakut poets – A. E. Kulakovsky’s “River” and A. I. Sofronov’s “Native Land” written based on the works by N. G. Tsyganov and N. I. Nemirovich-Danchenko. The paper examines the poetic structure of the Yakut texts – the type of the author’s narrative, subject organization, graphic and rhythmic-syntactic structure, composition, narrative-speech and motif-figurative system – in comparison with the original Russian texts. The research is novel in that it is the first in Yakut literary studies to consider the famous works by the first Yakut poets not from the perspective of their equivalence (in terms of fidelity/infidelity, translatability/non-translatability) to the source text, but from the position of creative rendering of someone else’s foreign-language text in accordance with one’s own artistic experience, worldview and national poetic traditions. As a result of a bi-directional comparative analysis of the poetic texts by the Yakut poets A. E. Kulakovsky and A. I. Sofronov (the literary translation / the source text; Kulakovsky’s “River” / Sofronov’s “Native Land”), it was found that according to the nature of the author’s narrative, subject organization, spatial-temporal coordinates, rhythmic-syntactic structure, plot-compositional structure, narrative-speech structure, these works are original, author’s works included in the treasury of national poetry.

Благодаря государственной программе сохранения и развития героического эпоса олонхо в Якутии теперь олонхо переводится на языки мира, а эпосы разных народов – на якутский язык. Большой научный интерес представляют и сам процесс перевода, межкультурный диалог, возникающий при переводе. Уникальность этого явления заключается в том, что переводятся архаические тексты родственных лингвокультур – переводятся не только слова и выражения, не только ведется пересказ захватывающего сюжета, но переводчиками делаются сопоставления, ведется поиск новых средств выражения понятий общетюркской культуры, трансформированных веками или забытых, даже утраченных. В этом отношении перевод эпосов и сравнительно-сопоставительное исследование текстов открывает новые аспекты не только лингвистам-переводчикам, но и фольклористам, этнографам и историкам. В данной статье анализируется перевод на якутский язык алтайского эпоса «Маадай Кара» и башкирского эпоса «Урал-батыр» на уровне лексики и синтаксиса, а также обозначаются общие с якутским фольклором черты – афоризмы, эпические формулы, мифологические и сказочные сюжеты. Сравнение текстов оригинала и переводов предполагает применение сопоставительных методик, и в меньшей степени статистических, которые применяются только при анализе переводческих приемов на уровне лексики. Отличительной чертой сравнительно-сопоставительного анализа данных эпических текстов является то, что наиболее активно используется текст-посредник на русском языке. Общие тюркские и уникальные национальные черты алтайского и башкирского эпосов точно отражаются в русских переводах, выполненных для нужд филологической науки. Эта схожесть с типично якутским мировоззрением, узнаваемая каждым якутским читателем, проверяется в данном исследовании путем сопоставления с оригинальными текстами на алтайском и башкирском языках. В статье на основе наблюдения за принятыми переводческими решениями делаются выводы о переводческих приемах, перспективных для перевода текстов родственных лингвокультур. Представлена методика сравнения ритмико-синтаксических параллелизмов, которая выявила несоответствия с первоначальной структурой оригинальных ритмико-синтаксических параллелизмов, несмотря на содержательную и смысловую точность их перевода на якутский язык. Таким образом, в статье обозначены наиболее яркие лингвистические явления, дальнейшее глубокое изучение которых привнесло бы в науку много нового и интересного. Heroic epics, being developed over centuries in many different cultures, is a folklore trove that contains a culture’s views on its history and the world around. Every new generation draws upon its epic to conceptualize its historical trajectory. Thus, the preservation and research of such epics are and will always be relevant. Thanks to the well-conceived government program for the preservation and development of the heroic epic of olonkho, there is a renewed interest in the translation of epics. As such, olonkho is translated to other languages and the epics of other cultures – to the Yakut language. However, it is not enough to simply translate and publish epics. The process of translation and intercultural dialogue arising from the translation are all of great academic importance. The uniqueness of such a process lies in the fact that the translation objects are archaic texts of related linguocultures. Not only words and phrases are translated and a captivating plot is relayed but also the translators search for new idioms from the common Turkic culture that have been transformed or forgotten through the ages. In this respect, the translation of epics and comparative research of these texts uncovers new aspects not only for linguists but also for folklore specialists, anthropologists, and historians. This article analyzes the vocabulary and syntax of the Yakut translations of the Altai epic «Maadai-Kara» and the Bashkir epic «Ural-Batyr». The article also points out similarities with the Yakut folklore – aphorisms, oral-formulaic compositions, mythological and fairy-tale plots. The comparison of the original and translated texts suggests the use of the comparative method and – to a lesser extent – of the statistical method that is used only when analyzing the vocabulary of the translation. The defining feature of the comparative analysis of these epic texts is the extensive use of an intermediary text in Russian. Common Turkic and unique cultural features of the Altai and Bashkir epics are adequately presented in the Russian translation made for philological use. Such similarity to the Yakut mindset which is recognized by every Yakut reader is checked in this research by comparing with the original text in Altai and Bashkir languages. Based on the inspection of the translational decisions made in these translations, the article draws a conclusion on translational techniques suited for translating texts of related cultures. A technique for comparing rhythmic-syntactic parallelisms is presented. This technique reveals inconsistencies with the original structure of the original rhythmic-syntactic parallelisms, despite the contextual and semantic accuracy of their translation into the Yakut language. Thus, the article points out the most striking linguistic phenomena and their further study would be highly beneficial for science.

The Dolgan language, a small Turkic language in far north Russia, has experienced a complicated process of language formation caused by close language contact, mixture, language shift, and so on. The number of speakers is about 5000– 6000, according to the 2002 Russian census. The language is not so different from Yakut. However, the Dolgan language plays a role in supporting the identity of the Dolgan people. A linguist, social activist, and ethnographer Konstantin Mikhajlovich Rychkov (1882–1923) recorded abundant linguistic and ethnographic materials about Samoyed, Tungusic, and Turkic peoples in Siberia at the beginning of the 20th century. His fieldwork records are now preserved at the Museum of Ethnography and the Institute of Oriental Manuscripts (both institutions of the Russian Academy of Sciences) in St. Petersburg. In this paper, I report a song of marriage in proto-Dolgan found among the unpublished linguistic material compiled by Rychkov. Here, the text of the song is in three ways: 1) transcribed text by Rychkov with its Romanised transliteration; 2) edited text with identified words; 3) meaning of the text (my translation), though almost of all these three are so far tentative. The photos of the text by Rychkov are also attached. In this song, we can see some characteristics of the linguistic environment at the time.

Between 1941 and 1942, the novel Yaban by Yakup Kadri (Karaosmanoğlu), published in Turkey in 1932, appeared in the ‘Medusa’ series of Mondadori editions. It was the first time that a twentieth‑century Turkish novel was translated into Italian and it was not done in a specialist field, i.e. by scholars, orientalists or even more precisely Turkish scholars, but within a series of a prestigious and innovative publishing house that had been set up to promote great international literature. The novel, which in Italian is entitled Terra matrigna, is however not a translation from the original but from German. Only a couple of years earlier, in fact, the same novel had been translated from Turkish into German, raising a certain clamour, especially in Turkey. This essay proposes a reconstruction of the editorial process that accompanied the Italian publication of Karaosmanoğlu’s novel, in an attempt to situate this first diffusion of a modern Turkish literary work in the Italian and European context, in order to understand the cultural relations and the framework of the understanding and reception of early twentieth‑century Turkish literature in Europe.